Title: The Legends of the Jews — Volume 2
Author: Ginzberg, Louis
Language: English
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THE LEGENDS OF THE JEWS

BY
LOUIS GINZBERG

TRANSLATED FROM THE GERMAN MANUSCRIPT BY
HENRIETTA SZOLD


II

BIBLE TIMES AND CHARACTERS FROM JOSEPH TO THE EXODUS



PREFACE

The arrangement and presentation of the material in this
volume are the same as in Volume I. In both my efforts
have been directed to bringing together as full as possible
a collection of Jewish legends that deal with Biblical personages
and events. The sources of those legends and explanations
of some of them will be given in the last volume
of the entire work, and the numbers throughout the work
refer to the notes in the concluding volume.

My original intention was to continue Volume II up to the
death of Moses, but the legendary material clustering around
the life and death of Moses is so abundant that practical
considerations demanded the division of this material, in order
not to make the second volume too bulky. The division
chosen is a natural one. This volume closes with the Exodus,
and contains the deeds of Moses in Egypt, while the following
volume will deal with Moses in the desert.

The fact that Job is placed between Jacob's sons and
Moses may appear strange to some readers, since in the
Bible Job is one of the last books; but "legend is above time
and space," and I have, therefore, given Job the place which
legend has ascribed to him.
                         LOUIS GINZBERG.

NEW YORK, March 28, 1910.



CONTENTS

PREFACE
JOSEPH
The Favorite Son-Joseph Hated by His Brethren--
Joseph Cast into the Pit-The Sale-Joseph's Three
Masters-Joseph's Coat Brought to His Father-Judah
and His Sons-The Wives of the Sons of Jacob--
Joseph the Slave of Potiphar-Joseph and Zuleika--
Joseph Resists Temptation-Joseph in Prison-Pharaoh's
Dreams-Joseph before Pharaoh-The Ruler of
Egypt-Joseph's Brethren in Egypt-Joseph Meets His
Brethren-The Second journey to Egypt-Joseph and
Benjamin-The Thief Caught-Judah Pleads and
Threatens-Joseph Makes Himself Known-Jacob
Receives the Glad Tidings-Jacob Arrives in Egypt--
Joseph's Kindness and Generosity~Jacob's Last Wish--
The Blessing of Ephraim and Manasseh-The Blessing
of the Twelve Tribes-The Death of Jacob-The Sons
of Jacob at War with the Sons of Esau-Zepho King
of Kittim-The Nations at War-Joseph's Magnanimity
-Asenath-The Marriage of Joseph-Kind and Unkind
Brethren-Treachery Punished-The Death and Burial
of Joseph.

II. THE SONS OF JACOB
Significant Names-Reuben's Testament-Simon's
Admonition against Envy~The Ascension of Levi-Judah
Warns against Greed and Unchastity-Issachar's Singleness
of Heart-Zebulon Exhorts unto Compassion-
Dan's Confession-Naphtali's Dreams of the Division
of the Tribes-Gad's Hatred-Asher's Last Words-
Benjamin Extols Joseph.

III. JOB
Job and the Patriarchs-Job's Wealth and
Benefactions-Satan and Job--Job's Suffering-The Four
Friends-Job Restored.

IV. MOSES IN EGYPT
The Beginning of the Egyptian Bondage-Pharaoh's
Cunning-The Pious Midwives-The Three Counsellors-
The Slaughter of the Innocents-The Parents of
Moses-The Birth of Moses-Moses Rescued from the
Water-The Infancy of Moses-Moses Rescued by
Gabriel-The Youth of Moses-The Flight-The King
of Ethiopia-Jethro-Moses Marries Zipporah-A
Bloody Remedy-The Faithful Shepherd-The Burning
Thorn-bush-The Ascension of Moses-Moses Visits
Paradise and Hell-Moses Declines the Mission-Moses
Punished for His Stubbornness-The Return to Egypt-
Moses and Aaron before Pharaoh-The Suffering In-
creases-Measure for Measure-The Plagues Brought
through Aaron-The Plagues Brought through Moses-
The First Passover-The Smiting of the First-born-
The Redemption of Israel from Egyptian Bondage-
The Exodus.



I
JOSEPH

THE FAVORITE SON
JOSEPH HATED By His BRETHREN
JOSEPH CAST INTO THE PIT
THE SALE
JOSEPH'S THREE MASTERS
JOSEPH'S COAT BROUGHT TO HIS FATHER
JUDAH AND HIS SONS
THE WIVES OF THE SONS OF JACOB
JOSEPH THE SLAVE OF POTIPHAR
JOSEPH AND ZULEIKA
JOSEPH RESISTS TEMPTATION
JOSEPH IN PRISON
PHARAOH'S DREAMS
JOSEPH BEFORE PHARAOH
THE RULER OF EGYPT
JOSEPH'S BRETHREN IN EGYPT
JOSEPH MEETS HIS BRETHREN
THE SECOND JOURNEY TO EGYPT
JOSEPH AND BENJAMIN
THE THIEF CAUGHT
JUDAH PLEADS AND THREATENS
JOSEPH MAKES HIMSELF KNOWN
JACOB RECEIVES THE GLAD TIDINGS
JACOB ARRIVES IN EGYPT
JOSEPH's KINDNESS AND GENEROSITY
JACOB'S LAST WISH
THE BLESSING OF EPHRAIM AND MANASSEH
THE BLESSING OF THE TWELVE TRIBES
THE DEATH OF JACOB
THE SONS OF JACOB AT WAR WITH THE SONS OF ESAU
ZEPHO KING OF KITTIM
THE NATIONS AT WAR
JOSEPH'S MAGNANIMITY
ASENATH
THE MARRIAGE OF JOSEPH
KIND AND UNKIND BRETHREN
TREACHERY PUNISHED
THE DEATH AND BURIAL OF JOSEPH


I

JOSEPH

THE FAVORITE SON

Jacob was not exempt from the lot that falls to the share
of all the pious. Whenever they expect to enjoy life in
tranquillity, Satan hinders them. He appears before God,
and says: "Is it not enough that the future world is set
apart for the pious? What right have they to enjoy this
world, besides?" After the many hardships and conflicts
that had beset the path of Jacob, he thought he would be at
rest at last, and then came the loss of Joseph and inflicted the
keenest suffering. Verily, few and evil had been the days
of the years of Jacob's pilgrimage, for the time spent outside
of the Holy Land had seemed joyless to him. Only the
portion of his life passed in the land of his fathers, during
which he was occupied with making proselytes, in accordance
with the example set him by Abraham and Isaac, did
he consider worth while having lived,[1] and this happy time
was of short duration. When Joseph was snatched away,
but eight years had elapsed since his return to his father's
house.[2]

And yet it was only for the sake of Joseph that Jacob had
been willing to undergo all the troubles and the adversity
connected with his sojourn in the house of Laban. Indeed,
Jacob's blessing in having his quiver full of children was due
to the merits of Joseph, and likewise the dividing of the
Red Sea and of the Jordan for the Israelites was the reward for
his son's piety. For among the sons of Jacob
Joseph was the one that resembled his father most closely in
appearance, and, also, he was the one to whom Jacob transmitted
the instruction and knowledge he had received from
his teachers Shem and Eber.[3] The whole course of the son's
life is but a repetition of the father's. As the mother of
Jacob remained childless for a long time after her marriage,
so also the mother of Joseph. As Rebekah had undergone
severe suffering in giving birth to Jacob, so Rachel in giving
birth to Joseph. As Jacob's mother bore two sons, so also
Joseph's mother. Like Jacob, Joseph was born circumcised.
As the father was a shepherd, so the son. As the father
served for the sake of a woman, so the son served under a
woman. Like the father, the son appropriated his older
brother's birthright. The father was hated by his brother,
and the son was hated by his brethren. The father was the
favorite son as compared with his brother, so was the son
as compared with his brethren. Both the father and the son
lived in the land of the stranger. The father became a servant
to a master, also the son. The master whom the father
served was blessed by God, so was the master whom the son
served. The father and the son were both accompanied by
angels, and both married their wives outside of the Holy
Land. The father and the son were both blessed with
wealth. Great things were announced to the father in a
dream, so also to the son. As the father went to Egypt and
put an end to famine, so the son. As the father exacted the
promise from his sons to bury him in the Holy Land, so
also the son. The father died in Egypt, there died also the
son. The body of the father was embalmed, also the body
of the son. As the father's remains were carried to the
Holy Land for interment, so also the remains of the son.
Jacob the father provided for the sustenance of his son
Joseph during a period of seventeen years, so Joseph the
son provided for his father Jacob during a period of seventeen
years.[4]

Until he was seventeen years old, Joseph frequented the
Bet ha-Midrash,[5] and he became so learned that he could
impart to his brethren the Halakot he had heard from his
father, and in this way he may be regarded as their teacher.[6]
He did not stop at formal instruction, he also tried to give
them good counsel, and he became the favorite of the sons
of the handmaids, who would kiss and embrace him.[7]

In spite of his scholarship there was something boyish
about Joseph. He painted his eyes, dressed his hair carefully,
and walked with a mincing step. These foibles of
youth were not so deplorable as his habit of bringing evil
reports of his brethren to his father. He accused them of
treating the beasts under their care with cruelty--he said
that they ate flesh torn from a living animal--and he charged
them with casting their eyes upon the daughters of the
Canaanites, and giving contemptuous treatment to the sons
of the handmaids Bilhah and Zilpah, whom they called
slaves.

For these groundless accusations Joseph had to pay
dearly. He was himself sold as a slave, because he had
charged his brethren with having called the sons of the
handmaids slaves, and Potiphar's wife cast her eyes upon
Joseph, because he threw the suspicion upon his brethren
that they had cast their eyes upon the Canaanitish women.
And how little it was true that they were guilty of cruelty
to animals, appears from the fact that at the very time when
they were contemplating their crime against Joseph, they
yet observed all the rules and prescriptions of the ritual in
slaughtering the kid of the goats with the blood of which
they besmeared his coat of many colors.[8]


JOSEPH HATED BY HIS BRETHREN

Joseph's talebearing against his brethren made them hate
him. Among all of them Gad was particularly wrathful,
and for good reason. Gad was a very brave man, and when
a beast of prey attacked the herd, over which he kept guard
at night, he would seize it by one of its legs, and whirl it
around until it was stunned, and then he would fling it away
to a distance of two stadia, and kill it thus. Once Jacob
sent Joseph to tend the flock, but he remained away only
thirty days, for he was a delicate lad and fell sick with the
heat, and he hastened back to his father. On his return he
told Jacob that the sons of the handmaids were in the habit
of slaughtering the choice cattle of the herd and eating it,
without obtaining permission from Judah and Reuben. But
his report was not accurate. What he had seen was Gad
slaughtering one lamb, which he had snatched from the very
jaws of a bear, and he killed it because it could not be kept
alive after its fright. Joseph's account sounded as though
the sons of the handmaids were habitually inconsiderate and
careless in wasting their father's substance.[9]

To the resentment of the brethren was added their envy
of Joseph, because their father loved him more than all of
them. Joseph's beauty of person was equal to that of his
mother Rachel, and Jacob had but to look at him to be consoled
for the death of his beloved wife. Reason enough for
distinguishing him among his children.[10] As a token of his
great love for him, Jacob gave Joseph a coat of many colors,
so light and delicate that it could be crushed and concealed
in the closed palm of one hand. The Hebrew name of the
garment, Passim, conveys the story of the sale of Joseph.
The first letter, Pe, stands for Potiphar, his Egyptian master;
Samek stands for Soharim, the merchantmen that
bought Joseph from the company of Ishmaelites to whom his
brethren had sold him; Yod stands for these same Ishmaelites;
and Mem, for the Midianites that obtained him from
the merchantmen, and then disposed of him to Potiphar.
But Passim. has yet another meaning, "clefts." His brethren
knew that the Red Sea would be cleft in twain in days to
come for Joseph's sake, and they were jealous of the glory
to be conferred upon him. Although they were filled with
hatred of him, it must be said in their favor that they were
not of a sullen, spiteful nature. They did not hide their
feelings,
they proclaimed their enmity openly.

Once Joseph dreamed a dream, and he could not refrain
from telling it to his brethren. He spoke, and said: "Hear,
I pray you, this dream which I have dreamed. Behold, you
gathered fruit, and so did I. Your fruit rotted, but mine
remained sound. Your seed will set up dumb images of
idols, but they will vanish at the appearance of my descendant,
the Messiah of Joseph. You will keep the truth as to
my fate from the knowledge of my father, but I will stand
fast as a reward for the self-denial of my mother, and you
will prostrate yourselves five times before me."[11]

The brethren refused at first to listen to the dream, but
when Joseph urged them again and again, they gave heed
to him, and they said, "Shalt thou indeed reign over us? or
shalt thou indeed have dominion over us?"[12] God put an
interpretation into their mouths that was to be verified in
the posterity of Joseph. Jeroboam and Jehu, two kings,
and Joshua and Gideon, two judges, have been among his
descendants, corresponding to the double and emphatic expressions
used by his brethren in interpreting the dream.[13]

Then Joseph dreamed another dream, how the sun, the
moon, and eleven stars bowed down before him, and Jacob,
to whom he told it first, was rejoiced over it, for he understood
its meaning properly.[14] He knew that he himself was
designated by the sun, the name by which God had called
him when he lodged overnight on the holy site of the
Temple. He had heard God say to the angels at that time,
"The sun has come."[15] The moon stood for Joseph's
mother, and the stars for his brethren, for the righteous are
as the stars.[16] Jacob was so convinced of the truth of
the dream that he was encouraged to believe that he
would live to see the resurrection of the dead, for Rachel
was dead, and her return to earth was clearly indicated by
the dream. He went astray there, for not Joseph's own
mother was referred to, but his foster-mother Bilhah, who
had raised him.

Jacob wrote the dream in a book, recording all the circumstances,
the day, the hour, and the place, for the holy spirit
cautioned him, "Take heed, these things will surely come
to pass."[17] But when Joseph repeated his dream to his
brethren, in the presence of his father, Jacob rebuked him,
saying, "I and thy brethren, that has some sense, but I and
thy mother, that is inconceivable, for thy mother is dead."[18]
These words of Jacob called forth a reproof from God. He
said, "Thus thy descendants will in time to come seek to
hinder Jeremiah in delivering his prophecies."[19] Jacob may
be excused, he had spoken in this way only in order to avert
the envy and hate of his brethren from Joseph, but they
envied and hated him because they knew that the interpretation
put upon the dream by Jacob would be realized.[20]


JOSEPH CAST INTO THE PIT

Once the brethren of Joseph led their father's flocks to
the pastures of Shechem, and they intended to take their
ease and pleasure there.[21] They stayed away a long time, and
no tidings of them were heard. Jacob began to be anxious
about the fate of his sons. He feared that a war had broken
out between them and the people of Shechem, and he resolved
to send Joseph to them and have him bring word
again, whether it was well with his brethren.[22] Jacob desired
to know also about the flocks, for it is a duty to concern
oneself about the welfare of anything from which one derives
profit. Though he knew that the hatred of his brethren
might bring on unpleasant adventures, yet Joseph, in
filial reverence, declared himself ready to go on his father's
errand. Later, whenever Jacob remembered his dear son's
willing spirit, the recollection stabbed him to the heart. He
would say to himself, "Thou didst know the hatred of thy
brethren, and yet thou didst say, Here am I."[23]

Jacob dismissed Joseph, with the injunction that he journey
only by daylight,[24] saying furthermore, "Go now, see
whether it be well with thy brethren, and well with the flock;
and send me word"--an unconscious prophecy. He did not
say that he expected to see Joseph again, but only to have
word from him.[25] Since the covenant of the pieces, God
had resolved, on account of Abraham's doubting question,
that Jacob and his family should go down into Egypt to
dwell there. The preference shown to Joseph by his father,
and the envy it aroused, leading finally to the sale of Joseph
and his establishment in Egypt, were but disguised means
created by God, instead of executing His counsel directly
by carrying Jacob down into Egypt as a captive.[26]

Joseph reached Shechem, where he expected to find his
brethren. Shechem was always a place of ill omen for
Jacob and his seed--there Dinah was dishonored, there the
Ten Tribes of Israel rebelled against the house of David
while Rehoboam ruled in Jerusalem, and there Jeroboam
was installed as king.[27] Not finding his brethren and the
herd in Shechem, Joseph continued his journey in the direction
of the next pasturing place, not far from Shechem, but
he lost his way in the wilderness.[28] Gabriel in human shape
appeared before him, and asked him, saying, "What seekest
thou?"[29] And he answered, "I seek my brethren."
Whereto the angel replied, "Thy brethren have given up
the Divine qualities of love and mercy.[30] Through a prophetic
revelation they learned that the Hivites were preparing
to make war upon them, and therefore they departed
hence to go to Dothan. And they had to leave this place for
other reasons, too. I heard, while I was still standing behind
the curtain that veils the Divine throne, that this day
the Egyptian bondage would begin, and thou wouldst be
the first to be subjected to it."[31] Then Gabriel led Joseph to
Dothan.[32]

When his brethren saw him afar off, they conspired
against him, to slay him. Their first plan was to set dogs
on him. Simon then spoke to Levi, "Behold, the master of
dreams cometh with a new dream, he whose descendant
Jeroboam will introduce the worship of Baal. Come now,
therefore, and let us slay him, that we may see what will
become of his dreams." But God spoke: "Ye say, We shall
see what will become of his dreams, and I say likewise, We
shall see, and the future shall show whose word will stand,
yours or Mine."[33]

Simon and Gad set about slaying Joseph, and he fell upon
his face, and entreated them: "Have mercy with me, my
brethren, have pity on the heart of my father Jacob. Lay
not your hands upon me, to spill innocent blood, for I have
done no evil unto you. But if I have done evil unto you,
then chastise me with a chastisement, but your hands lay
not upon me, for the sake of our father Jacob." These
words touched Zebulon, and he began to lament and weep,
and the wailing of Joseph rose up together with his brother's,
and when Simon and Gad raised their hands against
him to execute their evil design, Joseph took refuge behind
Zebulon, and supplicated his other brethren to have mercy
upon him. Then Reuben arose, and he said, "Brethren, let
us not slay him, but let us cast him into one of the dry pits,
which our fathers dug without finding water." That was
due to the providence of God; He had hindered the water
from rising in them in order that Joseph's rescue might be
accomplished, and the pits remained dry until Joseph was
safe in the hands of the Ishmaelites.[34]

Reuben had several reasons for interceding in behalf of
Joseph. He knew that he as the oldest of the brethren would
be held responsible by their father, if any evil befell him.
Besides, Reuben was grateful to Joseph for having reckoned
him among the eleven sons of Jacob in narrating his
dream of the sun, moon, and stars. Since his disrespectful
bearing toward Jacob, he had not thought himself worthy
of being considered one of his sons.[35] First Reuben tried
to restrain his brethren from their purpose, and he addressed
them in words full of love and compassion. But when he
saw that neither words nor entreaties would change their
intention, he begged them, saying: "My brethren, at least
hearken unto me in respect of this, that ye be not so wicked
and cruel as to slay him. Lay no hand upon your brother,
shed no blood, cast him into this pit that is in the wilderness,
and let him perish thus.[36]

Then Reuben went away from his brethren, and he hid
in the mountains, so that he might be able to hasten back
in a favorable moment and draw Joseph forth from the pit
and restore him to his father. He hoped his reward would
be pardon for the transgression he had committed against
Jacob.[37] His good intention was frustrated, yet Reuben was
rewarded by God, for God gives a recompense not only for
good deeds, but for good intentions as well.[38] As he was
the first of the brethren of Joseph to make an attempt to
save him, so the city of Bezer in the tribe of Reuben was
the first of the cities of refuge appointed to safeguard the
life of the innocent that seek help.[39] Furthermore God
spake to Reuben, saying: "As thou wast the first to endeavor
to restore a child unto his father, so Hosea, one of
thy descendants, shall be the first to endeavor to lead Israel
back to his heavenly Father."[40]

The brethren accepted Reuben's proposition, and Simon
seized Joseph, and cast him into a pit swarming with snakes
and scorpions, beside which was another unused pit, filled
with offal.[41] As though this were not enough torture, Simon
bade his brethren fling great stones at Joseph. In his later
dealings with this brother Simon, Joseph showed all the
forgiving charitableness of his nature. When Simon was
held in durance in Egypt as a hostage, Joseph, so far from
bearing him a grudge, ordered crammed poultry to be set
before him at all his meals.[42]

Not satisfied with exposing Joseph to the snakes and
scorpions, his brethren had stripped him bare before they
flung him into the pit. They took off his coat of many
colors, his upper garment, his breeches, and his shirt.[43]
However, the reptiles could do him no harm. God heard
his cry of distress, and kept them in hiding in the clefts
and the holes, and they could not come near him. From the
depths of the pit Joseph appealed to his brethren, saying:
"O my brethren, what have I done unto you, and what is
my transgression? Why are you not afraid before God on
account of your treatment of me? Am I not flesh of your
flesh, and bone of your bone? Jacob your father, is he not
also my father? Why do you act thus toward me? And
how will you be able to lift up your countenance before
Jacob? O Judah, Reuben, Simon, Levi, my brethren, deliver
me, I pray you, from the dark place into which you
have cast me. Though I committed a trespass against you,
yet are ye children of Abraham, Isaac, and Jacob, who were
compassionate with the orphan, gave food to the hungry,
and clothed the naked. How, then, can ye withhold your
pity from your own brother, your own flesh and bone? And
though I sinned against you, yet you will hearken unto my
petition for the sake of my father. O that my father knew
what my brethren are doing unto me, and what they spake
unto me!"

To avoid hearing Joseph's weeping and cries of distress,
his brethren passed on from the pit, and stood at a bow-
shot's distance.[44] The only one among them that manifested
pity was Zebulon. For two days and two nights no food
passed his lips on account of his grief over the fate of
Joseph, who had to spend three days and three nights in the
pit before he was sold. During this period Zebulon was
charged by his brethren to keep watch at the pit. He was
chosen to stand guard because he took no part in the meals.
Part of the time Judah also refrained from eating with
the rest, and took turns at watching, because he feared
Simon and Gad might jump down into the pit and put an
end to Joseph's life.[45]

While Joseph was languishing thus, his brethren determined
to kill him. They would finish their meal first, they
said, and then they would fetch him forth and slay him.
When they had done eating, they attempted to say grace, but
Judah remonstrated with them: "We are about to take the
life of a human being, and yet would bless God? That is
not a blessing, that is contemning the Lord.[46] What profit
is it if we slay our brother? Rather will the punishment of
God descend upon us. I have good counsel to give you.
Yonder passeth by a travelling company of Ishmaelites on
their way to Egypt. Come and let us sell him to the Ishmaelites,
and let not our hand be upon him. The Ishmaelites
will take him with them upon their journeyings, and he
will be lost among the peoples of the earth.[47] Let us follow
the custom of former days, for Canaan, too, the son of Ham,
was made a slave for his evil deeds, and so will we do with
our brother Joseph."[48]


THE SALE

While the brethren of Joseph were deliberating upon his
fate, seven Midianitish merchantmen passed near the pit
in which he lay. They noticed that many birds were circling
above it, whence they assumed that there must be water
therein, and, being thirsty, they made a halt in order to refresh
themselves. When they came close, they heard Joseph
screaming and wailing, and they looked down into the pit
and saw a youth of beautiful figure and comely appearance.
They called to him, saying: "Who art thou? Who brought
thee hither, and who cast thee into this pit in the wilderness?"
They all joined together and dragged him up, and
took him along with them when they continued on their
journey. They had to pass his brethren, who called out to
the Midianites: "Why have you done such a thing, to steal
our slave and carry him away with you? We threw the
lad into the pit, because he was disobedient. Now, then, return
our slave to us." The Midianites replied: "What,
this lad, you say, is your slave, your servant? More likely
is it that you all are slaves unto him, for in beauty of form,
in pleasant looks, and fair appearance, he excelleth you all.
Why, then, will you speak lies unto us? We will not give
ear unto your words, nor believe you, for we found the lad
in the wilderness, in a pit, and we took him out, and we will
carry him away with us on our journey." But the sons of
Jacob insisted, "Restore our slave to us, lest you meet death
at the edge of the sword."

Unaffrighted, the Midianites drew their weapons, and,
amid war whoops, they prepared to enter into a combat with
the sons of Jacob. Then Simon rose up, and with bared
sword he sprang upon the Midianites, at the same time
uttering a cry that made the earth reverberate. The Midianites
fell down in great consternation, and he said: "I am
Simon, the son of the Hebrew Jacob, who destroyed the city
of Shechem alone and unaided, and together with my brethren
I destroyed the cities of the Amorites. God do so and
more also, if it be not true that all the Midianites, your
brethren, united with all the Canaanite kings to fight with
me, cannot hold out against me. Now restore the boy you
took from us, else will I give your flesh unto the fowls of
the air and to the beasts of the field."

The Midianites were greatly afraid of Simon, and, terrified
and abashed, they spake to the sons of Jacob with little
courage: "Said ye not that ye cast this lad into the pit because
he was of a rebellious spirit? What, now, will ye do
with an insubordinate slave? Rather sell him to us, we are
ready to pay any price you desire." This speech was part
of the purpose of God. He had put it into the heart of
the Midianites to insist upon possessing Joseph, that he
might not remain with his brethren, and be slain by them.[49]
The brethren assented, and Joseph was sold as a slave while
they sat over their meal. God spake, saying: "Over a meal
did ye sell your brother, and thus shall Ahasuerus sell your
descendants to Haman over a meal, and because ye have
sold Joseph to be a slave, therefore shall ye say year after
year, Slaves were we unto Pharaoh in Egypt."[50]

The price paid for Joseph by the Midianites was twenty
pieces of silver, enough for a pair of shoes for each of his
brethren. Thus "they sold the righteous for silver, and the
needy for a pair of shoes." For so handsome a youth as
Joseph the sum paid was too low by far, but his appearance
had been greatly changed by the horrible anguish he bad
endured in the pit with the snakes and the scorpions. He
had lost his ruddy complexion, and he looked sallow and
sickly, and the Midianites were justified in paying a small
sum for him.[51]

The merchantmen had come upon Joseph naked in the
pit, for his brethren had stripped him of all his clothes.
That he might not appear before men in an unseemly condition,
God sent Gabriel down to him, and the angel enlarged
the amulet banging from Joseph's neck until it was
a garment that covered him entirely. Joseph's brethren
were looking after him as he departed with the Midianites,
and when they saw him with clothes upon him, they cried
after them, "Give us his raiment! We sold him naked,
without clothes." His owners refused to yield to their demand,
but they agreed to reimburse the brethren with four
pairs of shoes, and Joseph kept his garment, the same in
which he was arrayed when he arrived in Egypt and was
sold to Potiphar, the same in which he was locked up in
prison and appeared before Pharaoh, and the same he wore
when he was ruler over Egypt.[52]

As an atonement for the twenty pieces of silver taken by
his brethren in exchange for Joseph, God commanded that
every first-born son shall be redeemed by the priest with an
equal amount, and, also, every Israelite must pay annually
to the sanctuary as much as fell to each of the brethren as
his share of the price.[53]

The brethren of Joseph bought shoes for the money, for
they said: "We will not eat it, because it is the price for
the blood of our brother, but we will tread upon him, for
that he spake, he would have dominion over us, and we will
see what will become of his dreams." And for this reason
the ordinance has been commanded, that he who refuseth to
raise up a name in Israel unto his brother that hath died
without having a son, shall have his shoe loosed from off his
foot, and his face shall be spat upon. Joseph's brethren refused
to do aught to preserve his life, and therefore the Lord
loosed their shoes from off their feet, for, when they went
down to Egypt, the slaves of Joseph took their shoes off
their feet as they entered the gates, and they prostrated
themselves before Joseph as before a Pharaoh, and, as they
lay prostrate, they were spat upon, and put to shame before
the Egyptians.[54]

The Midianites pursued their journey to Gilead, but they
soon regretted the purchase they had made. They feared
that Joseph had been stolen in the land of the Hebrews,
though sold to them as a slave, and if his kinsmen should
find him with them, death would be inflicted upon them for
the abduction of a free man. The high-handed manner of
the sons of Jacob confirmed their suspicion, that they might
be capable of man theft. Their wicked deed would explain,
too, why they had accepted so small a sum in exchange for
Joseph. While discussing these points, they saw, coming
their way, the travelling company of Ishmaelites that had
been observed earlier by the sons of Jacob, and they determined
to dispose of Joseph to them, that they might at least
not lose the price they had paid, and might escape the danger
at the same time of being made captives for the crime of
kidnapping a man. And the Ishmaelites bought Joseph from
the Midianites, and they paid the same price as his former
owners had given for him.[55]


JOSEPH'S THREE MASTERS

As a rule the only merchandise with which the Ishmaelites
loaded their camels was pitch and the skins of beasts. By
a providential dispensation they carried bags of perfumery
this time, instead of their usual ill-smelling freight, that
sweet fragrance might be wafted to Joseph on his journey
to Egypt.[56] These aromatic substances were well suited to
Joseph, whose body emitted a pleasant smell, so agreeable
and pervasive that the road along which he travelled was
redolent thereof, and on his arrival in Egypt the perfume
from his body spread over the whole land, and the royal
princesses, following the sweet scent to trace its source,
reached the place in which Joseph was.[57] Even after his
death the same fragrance was spread abroad by his bones,
enabling Moses to distinguish Joseph's remains from all
others, and keep the oath of the children of Israel, to inter
them in the Holy Land.[58]

When Joseph learned that the Ishmaelites were carrying
him to Egypt, he began to weep bitterly at the thought of
being removed so far from Canaan and from his father.
One of the Ishmaelites noticed Joseph's weeping and crying,
and thinking that he found riding uncomfortable, he lifted
him from the back of the camel, and permitted him to
walk on foot. But Joseph continued to weep and sob,
crying incessantly, "O father, father!" Another one of the
caravan, tired of his lamentations, beat him, causing only
the more tears and wails, until the youth, exhausted by his
grief, was unable to move on. Now all the Ishmaelites in
the company dealt out blows to him. They treated him with
relentless cruelty, and tried to silence him by threats. God
saw Joseph's distress, and He sent darkness and terror upon
the Ishmaelites, and their hands grew rigid when they
raised them to inflict a blow. Astonished, they asked themselves
why God did thus unto them upon the road. They
did not know that it was for the sake of Joseph.

The journey was continued until they came to Ephrath,
the place of Rachel's sepulchre. Joseph hastened to his
mother's grave, and throwing himself across it, he groaned
and cried, saying: "O mother, mother, that didst bear me,
arise, come forth and see how thy son hath been sold into
slavery, with none to take pity upon him. Arise, see thy
son, and weep with me over my misfortune, and observe the
heartlessness of my brethren. Awake, O mother, rouse thyself
from thy sleep, rise up and prepare for the conflict with
my brethren, who stripped me even of my shirt, and sold me
as a slave to merchantmen, who in turn sold me to others,
and without mercy they tore me away from my father.
Arise, accuse my brethren before God, and see whom He
will justify in the judgment, and whom He will find guilty.
Arise, O mother, awake from thy sleep, see how my father
is with me in his soul and in his spirit, and comfort him and
ease his heavy heart."

Joseph wept and cried upon the grave of his mother, until,
weary from grief, he lay immovable as a stone. Then
he heard a voice heavy with tears speak to him from
the depths, saying: "My son Joseph, my son, I heard thy
complaints and thy groans, I saw thy tears, and I knew thy
misery, my son. I am grieved for thy sake, and thy affliction
is added to the burden of my affliction. But, my son
Joseph, put thy trust in God, and wait upon Him. Fear not,
for the Lord is with thee, and He will deliver thee from all
evil. Go down into Egypt with thy masters, my son; fear
naught, for the Lord is with thee, O my son." This and
much more like unto it did the voice utter, and then it was
silent. Joseph listened in great amazement at first, and then
he broke out in renewed tears. Angered thereby, one of
the Ishmaelites drove him from his mother's grave with
kicks and curses. Then Joseph entreated his masters to take
him back to his father, who would give them great riches as
a reward. But they said, "Why, thou art a slave! How
canst thou know where thy father is? If thou hadst had a
free man as father, thou wouldst not have been sold twice
for a petty sum." And then their fury against him increased,
they beat him and maltreated him, and he wept
bitter tears.

Now God looked upon the distress of Joseph, and He sent
darkness to enshroud the land once more. A storm raged,
the lightning flashed, and from the thunderbolts the whole
earth trembled, and the Ishmaelites lost their way in their
terror. The beasts and the camels stood still, and, beat them
as their drivers would, they refused to budge from the spot,
but crouched down upon the ground. Then the Ishmaelites
spake to one another, and said: "Why hath God brought
this upon us? What are our sins, what our trespasses, that
such things befall us?" One of them said to the others:
"Peradventure this hath come upon us by reason of the sin
which we have committed against this slave. Let us beg him
earnestly to grant us forgiveness, and if then God will take
pity, and let these storms pass away from us, we shall know
that we suffered harm on account of the injury we inflicted
upon this slave."

The Ishmaelites did according to these words, and they
said unto Joseph: "We have sinned against God and
against thee. Pray to thy God, and entreat Him to take
this death plague from us, for we acknowledge that we have
sinned against Him." Joseph fulfilled their wish, and God
hearkened to his petition, and the storm was assuaged. All
around became calm, the beasts arose from their recumbent
position, and the caravan could proceed upon its way. Now
the Ishmaelites saw plainly that all their trouble had come
upon them for the sake of Joseph, and they spoke one to
another, saying: "We know now that all this evil hath happened
to us on account of this poor fellow, and wherefore
should we bring death upon ourselves by our own doings?
Let us take counsel together, what is to be done with the
slave." One of them advised that Joseph's wish be fulfilled,
and he be taken back to his father. Then they would be
sure of receiving the money they had paid out for him.
This plan was rejected, because they had accomplished a
great part of their journey, and they were not inclined to
retrace their steps. They therefore resolved upon carrying
Joseph to Egypt and selling him there. They would rid
themselves of him in this way, and also receive a great price
for him.

They continued their journey as far as the borders of
Egypt, and there they met four men, descendants of Medan,
the son of Abraham, and to these they sold Joseph for
five shekels. The two companies, the Ishmaelites and the
Medanites, arrived in Egypt upon the same day. The latter,
hearing that Potiphar, an officer of Pharaoh, the captain of
the guard, was seeking a good slave, repaired to him at once,
to try to dispose of Joseph to him. Potiphar was willing to
pay as much as four hundred pieces of silver, for, high as
the price was, it did not seem too great for a slave that
pleased him as much as Joseph. However, he made a
condition. He said to the Medanites: "I will pay you the
price demanded, but you must bring me the person that
sold the slave to you, that I may be in a position to find out
all about him, for the youth seems to me to be neither a
slave nor the son of a slave. He appears to be of noble
blood. I must convince myself that he was not stolen." The
Medanites brought the Ishmaelites to Potiphar, and they
testified that Joseph was a slave, that they had owned him,
and had sold him to the Medanites. Potiphar rested satisfied
with this report, paid the price asked for Joseph, and the
Medanites and the Ishmaelites went their way.


JOSEPH'S COAT BROUGHT TO HIS FATHER

No sooner was the sale of Joseph an accomplished fact
than the sons of Jacob repented of their deed. They even
hastened after the Midianites to ransom Joseph, but their
efforts to overtake them were vain, and they had to accept
the inevitable. Meantime Reuben had rejoined his brethren.[59]
He had been so deeply absorbed in penances, in praying
and studying the Torah, in expiation of his sin against
his father, that he had not been able to remain with his
brethren and tend the flocks, and thus it happened that he
was not on the spot when Joseph was sold.[60] His first errand
was to go to the pit, in the hope of finding Joseph there. In
that case he would have carried him off and restored him
to his father clandestinely, without the knowledge of his
brethren. He stood at the opening and called again and
again, "Joseph, Joseph!" As he received no answer, he
concluded that Joseph had perished, either by reason of
terror or as the result of a snake bite, and he descended into
the pit, only to find that he was not there, either living or
dead. He mounted to the top again, and rent his clothes,
and cried out, "The lad is not there, and what answer shall
I give to my father, if he be dead?" Then Reuben returned
unto his brethren, and told them that Joseph bad vanished
from the pit, whereat he was deeply grieved, because he,
being the oldest of the sons, was responsible to their father
Jacob. The brethren made a clean breast of what they had
done with Joseph, and they related to him how they had
tried to make good their evil deed, and how their efforts had
been vain.

Now there remained nothing to do but invent a plausible
explanation for their brother's disappearance to give to
Jacob. First of all, however, they took an oath not to betray
to his father or any human being what they bad actually
done with Joseph. He who violated the oath would be put
to the sword by the rest. Then they took counsel together
about what to say to Jacob. It was Issachar's advice to tear
Joseph's coat of many colors, and dip it in the blood of a
little kid of the goats, to make Jacob believe that his son had
been torn by a wild beast.[61] The reason he suggested a kid
was because its blood looks like human blood. In expiation
of this act of deception, it was ordained that a kid be used
as an atonement sacrifice when the Tabernacle was
dedicated.[62]

Simon opposed this suggestion. He did not want to relinquish
Joseph's coat, and he threatened to hew down any
one that should attempt to wrest it from him by force. The
reason for his vehemence was that he was very much enraged
against his brethren for not having slain Joseph. But
they threatened him in turn, saying, "If thou wilt not give
up the coat, we shall say that thou didst execute the evil deed
thyself." At that Simon surrendered it,[63] and Naphtali
brought it to Jacob, handing it to him with the words:
"When we were driving our herds homeward, we found
this garment covered with blood and dust on the highway,
a little beyond Shechem. Know now whether it be thy son's
coat or not." Jacob recognized Joseph's coat, and, overwhelmed
by grief, he fell prostrate, and long lay on the
ground motionless, like a stone. Then he arose, and set up
a loud cry, and wept, saying, "It is my son's coat."

In great haste Jacob dispatched a slave to his sons, to bid
them come to him, that he might learn more about what had
happened. In the evening they all came, their garments
rent, and dust strewn upon their heads. When they confirmed
all that Naphtali had told him, Jacob broke out in
mourning and lamentation: "It is my son's coat; an evil
beast hath devoured him; Joseph is without doubt torn in
pieces. I sent him to you to see whether it was well with
you, and well with the flock. He went to do my errand, and
while I thought him to be with you, the misfortune befell."
Thereto the sons of Jacob made reply: "He came to us not
at all. Since we left thee, we have not set eyes on him."

After these words, Jacob could doubt no longer that
Joseph bad been torn by wild beasts, and he mourned for
his son, saying: "O my son Joseph, my son, I sent thee to
inquire after the welfare of thy brethren, and now thou art
torn by wild beasts. It is my fault that this evil chance
hath come upon thee. I am distressed for thee, my son, I
am sorely distressed. How sweet was thy life to me, and
how bitter is thy death! Would God I had died for thee, O
Joseph, my son, for now I am distressed on thy account.
O my son Joseph, where art thou, and where is thy soul?
Arise, arise from thy place, and look upon my grief for
thee. Come and count the tears that roll down my cheeks,
and bring the tale of them before God, that His wrath be
turned away from me. O Joseph, my son, how painful and
appalling was thy death! None hath died a death like thine
since the world doth stand. I know well that it came to
pass by reason of my sins. O that thou wouldst return and
see the bitter sorrow thy misfortune hath brought upon me!
But it is true, it was not I that created thee, and formed
thee. I gave thee neither spirit nor soul, but God created
thee. He formed thy bones, covered them with flesh,
breathed the breath of life into thy nostrils, and then gave
thee unto me. And God who gave thee unto me, He hath
taken thee from me, and from Him hath this dispensation
come upon me. What the Lord doeth is well done!" In
these words and many others like them Jacob mourned and
bewailed his son, until he fell to the ground prostrate and
immovable.

When the sons of Jacob saw the vehemence of their
father's grief, they repented of their deed, and wept bitterly.
Especially Judah was grief-stricken. He laid his father's
head upon his knees, and wiped his tears away as they
flowed from his eyes, while he himself broke out in violent
weeping. The sons of Jacob and their wives all sought to
comfort their father. They arranged a great memorial service,
and they wept and mourned over Joseph's death and
over their father's sorrow.[64] But Jacob refused to be
comforted.

The tidings of his son's death caused the loss of two
members of Jacob's family. Bilhah and Dinah could not
survive their grief. Bilhah passed away the very day
whereon the report reached Jacob, and Dinah died soon
after, and so he had three losses to mourn in one month.

He received the tidings of Joseph's death in the seventh
month, Tishri, and on the tenth day of the month, and therefore
the children of Israel are bidden to weep and afflict
their souls on this day. Furthermore, on this day the sin
offering of atonement shall be a kid of the goats, because the
sons of Jacob transgressed with a kid, in the blood of which
they dipped Joseph's coat, and thus they brought sorrow
upon Jacob.[65]

When he had recovered somewhat from the stunning blow
which the tidings of his favorite son's death had dealt him,
Jacob rose up from the ground and addressed his sons, tears
streaming down his cheeks all the while. "Up," he said,
"take your swords and your bows, go out in the field, and
make search, perhaps you will find the body of my son, and
you will bring it to me, so that I may bury it. Keep a lookout,
too, for beasts of prey, and catch the first you meet.
Seize it and bring it to me. It may be that God will have
pity upon my sorrow, and put the beast between your hands
that hath torn my child in pieces, and I will take my revenge
upon it."

The sons of Jacob set out on the morrow to do the bidding
of their father, while he remained at home and wept and
lamented for Joseph. In the wilderness they found a wolf,
which they caught and brought to Jacob alive, saying:
"Here is the first wild beast we encountered, and we have
brought it to thee. But of thy son's corpse we saw not a
trace." Jacob seized the wolf, and, amid loud weeping, he
addressed these words to him: "Why didst thou devour my
son Joseph, without any fear of the God of the earth, and
without taking any thought of the grief thou wouldst bring
down upon me? Thou didst devour my son without reason,
he was guilty of no manner of transgression, and thou didst
roll the responsibility for his death upon me. But God
avengeth him that is persecuted."

To grant consolation to Jacob, God opened the mouth of
the beast, and he spake: "As the Lord liveth, who hath
created me, and as thy soul liveth, my lord, I have not seen
thy son, and I did not rend him in pieces. From a land afar
off I came to seek mine own son, who suffered a like fate
with thine. He hath disappeared, and I know not whether
he be dead or alive, and therefore I came hither ten days ago
to find him. This day, while I was searching for him, thy
sons met me, and they seized me, and, adding more grief to
my grief over my lost son, they brought me hither to thee.
This is my story, and now, O son of man, I am in thy hands,
thou canst dispose of me this day as seemeth well in thy
sight, but I swear unto thee by the God that bath created me,
I have not seen thy son, nor have I torn him in pieces, never
hath the flesh of man come into my mouth." Astonished
at the speech of the wolf, Jacob let him go, unhindered,
whithersoever he would, but he mourned his son Joseph as
before.[66]

It is a law of nature that however much one may grieve
over the death of a dear one, at the end of a year consolation
finds its way to the heart of the mourner. But the disappearance
of a living man can never be wiped out of one's
memory. Therefore the fact that he was inconsolable made
Jacob suspect that Joseph was alive, and he did not give
entire credence to the report of his sons. His vague suspicion
was strengthened by something that happened to him.
He went up into the mountains, hewed twelve stones out of
the quarry, and wrote the names of his sons thereon, their
constellations, and the months corresponding to the
constellations,
a stone for a son, thus, "Reuben, Ram, Nisan," and
so for each of his twelve sons. Then he addressed the
stones and bade them bow down before the one marked with
Reuben's name, constellation, and month, and they did not
move. He gave the same order regarding the stone marked
for Simon, and again the stones stood still. And so he did
respecting all his sons, until he reached the stone for Joseph.
When he spoke concerning this one, "I command you to fall
down before Joseph," they all prostrated themselves. He
tried the same test with other things, with trees and sheaves,
and always the result was the same, and Jacob could not but
feel that his suspicion was true, Joseph was alive.[67]

There was a reason why God did not reveal the real fate
of Joseph to Jacob. When his brethren sold Joseph, their
fear that the report of their iniquity might reach the ears of
Jacob led them to pronounce the ban upon any that should
betray the truth without the consent of all the others. Judah
advanced the objection that a ban is invalid unless it is decreed
in the presence of ten persons, and there were but nine
of them, for Reuben and Benjamin were not there when the
sale of Joseph was concluded. To evade the difficulty, the
brothers counted God as the tenth person, and therefore God
felt bound to refrain from revealing the true state of things
to Jacob. He had regard, as it were, for the ban pronounced
by the brethren of Joseph.[68] And as God kept the truth a
secret from Jacob, Isaac did not feel justified in acquainting
him with his grandson's fate, which was well known to him,
for he was a prophet. Whenever he was in the company of
Jacob, he mourned with him, but as soon as he quitted him,
he left off from manifesting grief, because he knew that
Joseph lived.[69]

Jacob was thus the only one among Joseph's closest kinsmen
that remained in ignorance of his son's real fortunes,
and he was the one of them all that had the greatest reason
for regretting his death. He spoke: "The covenant that
God made with me regarding the twelve tribes is null and
void now. I did strive in vain to establish the twelve tribes,
seeing that now the death of Joseph hath destroyed the covenant.
All the works of God were made to correspond to the
number of the tribes--twelve are the signs of the zodiac,
twelve the months, twelve hours hath the day, twelve the
night, and twelve stones are set in Aaron's breastplate--and now
that Joseph hath departed, the covenant of the
tribes is set at naught."

He could not replace the lost son by entering into a new
marriage, for he had made the promise to his father-in-law
to take none beside his daughters to wife, and this promise,
as he interpreted it, held good after the death of Laban's
daughters as well as while they were alive.[70]

Beside grief over his loss and regret at the breaking of
the covenant of the tribes, Jacob had still another reason for
mourning the death of Joseph. God had said to Jacob, "If
none of thy sons dies during thy lifetime, thou mayest look
upon it as a token that thou wilt not be put in Gehenna after
thy death." Thinking Joseph to be dead, Jacob had his own
fate to bewail, too, for he now believed that he was doomed
to Gehenna.[71] His mourning lasted all of twenty-two years,
corresponding to the number of the years he had dwelt
apart from his parents, and had not fulfilled the duty of a
son toward them.[72]

In his mourning Jacob put sackcloth upon his loins, and
therein be became a model for the kings and princes in
Israel, for David, Ahab, Joram, and Mordecai did likewise
when a great misfortune befell the nation.[73]


JUDAH AND HIS SONS

When the sons of Jacob saw how inconsolable their father
was, they went to Judah, and said to him, "This great misfortune
is thy fault." Judah replied: "It was I that asked
you, What profit is it if we slay our brother and conceal his
blood? and now you say the sin lies at my door." The
brethren continued to argue: "But it was thou that didst
say, Come and let us sell him to the Ishmaelites, and we followed
thy advice. Hadst thou said, Let us restore him to
his father, we had heeded these words of thine as well."

The brethren hereupon deprived Judah of his dignity, for
hitherto he had been their king, and they also excluded him
from their fellowship, and he had to seek his fortune alone.[74]
Through the mediation of his chief shepherd Hirah, he became
acquainted with the Canaanitish king of Adullam,
Barsan by name. Though he was well aware of the corruption
of the generations of Canaan, he permitted passion to
get the better of him, and took a Canaanite to wife. The
Adullamite king gave a banquet in his honor, at which his
daughter Bath-shua poured the wine, and intoxicated by
wine and passion Judah took her and married her.[75] Judah's
action may be compared to that of the lion who passes a carrion
and eats of it, though a cur preceding him on the way
had refused to touch it. Even Esau came in time to acknowledge
that the daughters of Canaan were wicked, and
the lion Judah must needs take one of them to wife.[76] The
holy spirit cried out against Judah when he married the
Canaanite woman of Adullam, saying, "The glory of Israel
went down in Adullam."[77]

The first-born son of Judah from this marriage was
named Er, "the childless," a suitable name for him that
died without begetting any issue.[78] At Judah's desire, Er
married Tamar, a daughter of Aram, the son of Shem, but
because she was not a Canaanitish woman, his mother used
artifices against her, and he did not know her, and an angel
of the Lord killed him on the third day after his wedding.
Then Judah gave Tamar to his second son Onan, the marriage
taking place before the week of the wedding festivities
for Er had elapsed. A whole year Onan lived with Tamar
without knowing her, and when, finally, Judah uttered
threats against him on that account, he did, indeed, have
intercourse with her, but, giving heed to the injunctions of
his mother, he took care not to beget any children with her.[79]
He, too, died on account of his iniquity, and his name Onan
"mourning," was well chosen, for very soon was his father
called upon to mourn for him.[80] Now Judah conceived the
plan of marrying Tamar to his youngest son Shelah, but his
wife would not permit it. She hated Tamar because she
was not of the daughters of Canaan like herself, and while
Judah was away from home, Bath-shua chose a wife for her
son Shelah from the daughters of Canaan. Judah was very
angry at Bath-shua for what she had done, and also God
poured out His wrath upon her, for on account of her wickedness
she had to die,[81] and her death happened a year after
that of her two sons.

Now that Bath-shua was dead, Judah might have carried
out his wish and married Tamar to his youngest son. But
he waited for Shelah to grow up, because he feared for his
life, seeing that Tamar had brought death to two husbands
before him. So she remained a widow in her father's house
for two years. Endowed with the gift of prophecy, Tamar
knew that she was appointed to be the ancestress of David
and of the Messiah, and she determined to venture upon an
extreme measure in order to make sure of fulfilling her
destiny.[82] Accordingly, when the holy spirit revealed to her
that Judah was going up to Timnah,[83] she put off from her
the garments of her widowhood, and sat in the gate of Abraham's
tent, and there she encountered Judah.[84] All the time
she lived in the house of her father-in-law, he had never
seen her face, for in her virtue and chastity she had always
kept it covered, and now when Judah met her, he did not
recognize her. It was as a reward for her modesty that God
made her to become the mother of the royal line of David,
and the ancestress of Isaiah, and his father Amoz as well,
both of whom were prophets and of royal blood.[85]

Judah passed Tamar by without paying any attention to
her, and she raised her eyes heavenward, and said, "O Lord
of the world, shall I go forth empty from the house of this
pious man?" Then God sent the angel that is appointed
over the passion of love, and he compelled Judah to turn
back.[86] With prophetic caution, Tamar demanded that, as a
pledge for the reward he promised her, he leave with her
his signet, his mantle, and his staff, the symbols of royalty,
judgeship, and Messiahship, the three distinctions of the
descendants of Tamar from her union with Judah. When
Judah sent her the promised reward, a kid of the goats, by
the hand of his friend, in order to receive the pledges from
her hand, Tamar could not be found, and he feared to make
further search for her, lest he be put to shame. But Tamar,
who soon discerned that she was with child, felt very happy
and proud, for she knew that she would be the mother of
kings and redeemers.[87]

When her state became known, she was forcibly dragged
before the court, in which Isaac, Jacob, and Judah sat as
judges. Judah, being the youngest of the judges and the
least considerable in dignity, was the first to give a decision,
for thus it is prescribed in criminal cases, that the prominent
judges overawe not the lesser and influence their decisions
unduly. It was the opinion of Judah that the woman was
liable to the penalty of death by burning, for she was the
daughter of the high priest Shem, and death by fire is the
punishment ordained by the law for a high priest's daughter
that leads an unchaste life.[88]

The preparations for her execution were begun. In vain
Tamar searched for the three pledges she had received from
Judah, she could not find them, and almost she lost hope
that she would be able to wring a confession from her
father-in-law. She raised her eyes to God, and prayed:
"I supplicate Thy grace, O God, Thou who givest ear to
the cry of the distressed in the hour of his need, answer me,
that I may be spared to bring forth the three holy children,
who will be ready to suffer death by fire, for the sake of the
glory of Thy Name." And God granted her petition, and
sent the angel Michael down to succor her. He put the
pledges in a place in which Tamar could not fail to see them,
and she took them, and threw them before the feet of the
judges, with the words: "By the man whose these are am
I with child, but though I perish in the flames, I will not
betray him. I hope in the Lord of the world, that He will
turn the heart of the man, so that he will make confession
thereof." Then Judah rose up, and said: "With your permission,
my brethren, and ye men of my father's house, I
make it known that with what measure a man metes, it shall
be measured unto him, be it for good or for evil, but happy
the man that acknowledgeth his sins. Because I took the
coat of Joseph, and colored it with the blood of a kid, and
then laid it at the feet of my father, saying, Know now
whether it be thy son's coat or not, therefore must I now
confess, before the court, unto whom belongeth this signet,
this mantle, and this staff. But it is better that I be put to
shame in this world than I should be put to shame in the
other world, before the face of my pious father. It is better
that I should perish in a fire that can be extinguished than
I should be cast into hell fire, which devoureth other fires.
Now, then, I acknowledge that Tamar is innocent. By me
is she with child, not because she indulged in illicit passion,
but because I held back her marriage with my son Shelah."
Then a heavenly voice was heard to say: "Ye are both
innocent! It was the will of God that it should happen!"[89]

The open confession of Judah induced his oldest brother
Reuben to make public acknowledgment of the sin he had
committed against his father, for he had kept it a secret until
then.[90]

Tamar gave birth to twin sons, Perez and Zerah, both
resembling their father in bravery and piety.[91] She called
the first Perez, "mighty," because she said, "Thou didst
show thyself of great power, and it is meet and proper that
thou shouldst be strong, for thou art destined to possess the
kingdom."[92] The second son was called Zerah, because he
appeared from out of the womb before his brother, but he
was forced back again to make way for Perez.[93] These two,
Perez and Zerah. were sent out as spies by Joshua, and the
line that Rahab bound in the window of her house as a
token to the army of the Israelites, she received from Zerah.
It was the scarlet thread that the midwife had bound upon
his hand, to mark him as the child that appeared first and
withdrew.[94]


THE WIVES OF THE SONS OF JACOB

Judah was the first of the sons of Jacob to enter wedlock.
After the sale of Joseph to the Midianites, his brethren had
said to Judah, "If conditions were as before, our father
would provide wives for us now. As it is, he is entirely absorbed
by his grief for Joseph, and we must look about for
wives ourselves. Thou art our chief, and thou shouldst
marry first."

Judah's marriage with Alit the daughter of the noble
merchant Shua, which was consummated at Adullam, the
residence of his friend Hirah, or, as he was called later,
Hiram, king of Tyre, was not happy. His two oldest sons
died, and shortly thereafter his wife also. It was Judah's
punishment for having begun a good deed and left it unfinished,
for "he who begins a good deed, and does not execute
it to the end, brings down misfortune upon his own head."
Judah had rescued Joseph from death, but it was his suggestion
to sell him into slavery. Had he urged them to
restore the lad to his father, his brethren would have obeyed
his words. He was lacking in constancy to persist until he
had completed the work of Joseph's deliverance, which he
had begun.[95]

In the same year, the year of Joseph's misfortune, all his
other brethren married, too. Reuben's wife was named
Elyoram, the daughter of the Canaanite Uzzi of Timnah.
Simon married his sister Dinah first, and then a second wife.
When Simon and Levi massacred the men of Shechem, Dinah
refused to leave the city and follow her brethren, saying,
"Whither shall I carry my shame?" But Simon swore he
would marry her, as he did later, and when she died in
Egypt, he took her body to the Holy Land and buried it
there. Dinah bore her brother a son,[96] and from her union
with Shechem, the son of Hamor, sprang a daughter, Asenath
by name, afterward the wife of Joseph. When this daughter
was born to Dinah, her brethren, the sons of Jacob,
wanted to kill her, that the finger of men might not point at
the fruit of sin in their father's house. But Jacob took a
piece of tin, inscribed the Holy Name upon it, and bound it
about the neck of the girl, and he put her under a thornbush,
and abandoned her there. An angel carried the babe
down to Egypt, where Potiphar adopted her as his child,
for his wife was barren. Years thereafter, when Joseph
travelled through the land as viceroy, the maidens threw
gifts at him, to make him turn his eyes in their direction
and give them the opportunity of gazing upon his beauty.
Asenath possessed nothing that would do as a present, therefore
she took off the amulet suspended from her neck, and
gave it to him. Thus Joseph became acquainted with her
lineage, and he married her, seeing that she was not an
Egyptian, but one connected with the house of Jacob
through her mother.[97]

Beside the son of Dinah, Simon had another son, whose
name was Saul, by Bunah, the damsel he had taken captive
in the campaign against Shechem.

Levi and Issachar married two daughters of Jobab, the
grandson of Eber; the wife of the former was named
Adinah, the wife of the latter, Aridah. Dan's wife was
Elflalet, a daughter of the Moabite Hamudan. For a long
time their marriage remained childless, finally they had a
son, whom they called Hushim. Gad and Naphtali married
women from Haran, two sisters, daughters of Amoram, a
grandson of Nahor. Naphtali's wife, Merimit, was the
older of the two, and the younger, the wife of Gad, was
named Uzit.

Asher's first wife was Adon, the daughter of Ephlal, a
grandson of Ishmael. She died childless, and he married a
second wife, Hadorah, a daughter of Abimael, the grandson
of Shem. She had been married before, her first husband
having been Malchiel, also a grandson of Shem, and the
issue of this first marriage was a daughter, Serah by
name. When Asher brought his wife to Canaan, the three
year old orphan Serah came with them. She was raised in
the house of Jacob, and she walked in the way of pious
children, and God gave her beauty, wisdom, and sagacity.

Zebulon's wife was Maroshah, the daughter of Molad, a
grandson of Midian, the son of Abraham by Keturah.

For Benjamin, when he was but ten years old, Jacob took
Mahlia to wife, the daughter of Aram, the grandson of
Terah, and she bore him five sons. At the age of eighteen
he married a second wife, Arbat, the daughter of Zimran,
a son of Abraham by Keturah, and by her also he had five
sons.[98]


JOSEPH THE SLAVE OF POTIPHAR

When Joseph was sold as a slave to the Ishmaelites, he
kept silent out of respect for his brethren, and did not tell
his masters that he was a son of Jacob, a great and powerful
man. Even when he came to the Midianites with the Ishmaelites,
and the former asked after his parentage, he still
said he was a slave, only in order not to put his brethren to
shame. But the most distinguished of the Midianites rebuked
Joseph, saying, "Thou art no slave, thy appearance
betrayeth thee," and he threatened him with death unless he
acknowledged the truth. Joseph, however, was steadfast,
he would not act treacherously toward his brethren.

Arrived in Egypt, the owners of Joseph could come to no
agreement regarding him. Each desired to have sole and
exclusive possession of him. They therefore decided to
leave him with a shopkeeper until they should come back to
Egypt again with their merchandise. And God let Joseph
find grace in the sight of the shopkeeper. All that he had,
his whole house, he put into Joseph's hand, and therefore
the Lord blessed him with much silver and gold, and Joseph
remained with him for three months and five days.

At that time there came from Memphis the wife of Potiphar,
and she cast her eyes upon Joseph, of whose comeliness
of person she had heard from the eunuchs. She
told her husband how that a certain shopkeeper had grown
rich through a young Hebrew, and she added: "But it is
said that the youth was stolen away out of the land of
Canaan. Go, therefore, and sit in judgment upon his owner,
and take the youth unto thy house, that the God of the
Hebrews may bless thee, for the grace of heaven rests upon
the youth."

Potiphar summoned the shopkeeper, and when he appeared
before him, he spoke harshly to him, saying: "What
is this I hear? that thou stealest souls from the land of
Canaan, and dost carry on traffic with them?" The shop-keeper
protested his innocence, and he could not be made to
recede from his assertion, that a company of Ishmaelites
had left Joseph in his charge temporarily, until they should
return. Potiphar had him stripped naked and beaten, but
he continued to reiterate the same statement.

Then Potiphar summoned Joseph. The youth prostrated
himself before this chief of the eunuchs, for he was third in
rank of the officers of Pharaoh. And he addressed Joseph,
and said, "Art thou a slave or a free-born man?" and Joseph
replied, "A slave." Potiphar continued to question
him, "Whose slave art thou?" Joseph: "I belong to the
Ishmaelites." Potiphar: "How wast thou made a slave?"
Joseph: "They bought me in the land of Canaan."

But Potiphar refused to give credence to what he said,
and he had also him stripped and beaten. The wife of Potiphar,
standing by the door, saw how Joseph was abused, and
she sent word to her husband, "Thy verdict is unjust, for
thou punishest the free-born youth that was stolen away
from his place as though he were the one that had committed
a crime." As Joseph held firmly to what he had said,
Potiphar ordered him to prison, until his masters should return.
In her sinful longing for him, his wife wanted to
have Joseph in her own house, and she remonstrated with
her husband in these words: "Wherefore dost thou keep
the captive, nobly-born slave a prisoner? Thou shouldst
rather set him at liberty and have him serve thee." He
answered, "The law of the Egyptians does not permit us to
take what belongs to another before all titles are made
clear," and Joseph stayed in prison for twenty-four days,
until the return of the Ishmaelites to Egypt.

Meanwhile they had heard somewhere that Joseph was
the son of Jacob, and they therefore said to him: "Why
didst thou pretend that thou wast a slave? See, we have
information that thou art the son of a powerful man in
Canaan, and thy father mourns for thee in sackcloth."
Joseph was on the point of divulging his secret, but he kept
a check upon himself for the sake of his brethren, and he
repeated that he was a slave.

Nevertheless the Ishmaelites decided to sell him, that he
be not found in their hands, for they feared the revenge of
Jacob, who, they knew, was in high favor with the Lord
and with men. The shopkeeper begged the Ishmaelites to
rescue him from the legal prosecution of Potiphar, and clear
him of the suspicion of man theft. The Ishmaelites in turn
had a conference with Joseph, and bade him testify before
Potiphar that they had bought him for money. He did so,
and then the chief of the eunuchs liberated him from prison,
and dismissed all parties concerned.

With the permission of her husband, Potiphar's wife sent
a eunuch to the Ishmaelites, bidding him to buy Joseph, but
he returned and reported that they demanded an exorbitant
price for the slave. She dispatched a second eunuch, charging
him to conclude the bargain, and though they asked
one mina of gold, or even two, he was not to be sparing of
money, he was to be sure to buy the slave and bring him to
her. The eunuch gave the Ishmaelites eighty pieces of gold
for Joseph, telling his mistress, however, that he had paid
out a hundred pieces. Joseph noticed the deception, but he
kept silent, that the eunuch might not be put to shame.[99]

Thus Joseph became the slave of the idolatrous priest
Potiphar, or Poti-phera, as he was sometimes called.[100] He
had secured possession of the handsome youth for a lewd
purpose, but the angel Gabriel mutilated him in such manner
that he could not accomplish it.[101] His master soon had
occasion to notice that Joseph was as pious as he was beautiful,
for whenever he was occupied with his ministrations,
he would whisper a prayer: "O Lord of the world, Thou
art my trust, Thou art my protection. Let me find grace
and favor in Thy sight and in the sight of all that see me,
and in the sight of my master Potiphar." When Potiphar
noticed the movement of his lips, he said to Joseph, "Dost
thou purpose to cast a spell upon me?" "Nay," replied
the youth, "I am beseeching God to let me find favor in
thine eyes."

His prayer was heard. Potiphar convinced himself that
God was with Joseph. Sometimes he would make a test of
Joseph's miraculous powers. If he brought him a glass of
hippocras, he would say, "I would rather have wine mixed
with absinthe," and straightway the spiced wine was
changed into bitter wine. Whatever he desired, he could be
sure to get from Joseph, and he saw clearly that God fulfilled
the wishes of his slave. Therefore he put all the keys of
his house into his hand, and he knew not aught that was
with him,[102] keeping back nothing from Joseph but his
wife.[103]
Seeing that the Shekinah rested upon him, Potiphar treated
Joseph not as a slave, but as a member of his family, for he
said, "This youth is not cut out for a slave's work, he is
worthy of a prince's place."[104] Accordingly, he provided
instruction for him in the arts, and ordered him to have
better fare than the other slaves.[105]

Joseph thanked God for his new and happy state. He
prayed, "Blessed art Thou, O Lord, that Thou hast caused
me to forget my father's house." What made his present
fortunes so agreeable was that he was removed from the
envy and jealousy of his brethren. He said: "When I was
in my father's house, and he gave me something pretty, my
brethren begrudged me the present, and now, O Lord, I
thank Thee that I live amid plenty." Free from anxieties,
he turned his attention to his external appearance. He
painted his eyes, dressed his hair, and aimed to be elegant
in his walk. But God spake to him, saying, "Thy father
is mourning in sackcloth and ashes, while thou dost eat,
drink, and dress thy hair. Therefore I will stir up thy mistress
against thee, and thou shalt be embarrassed."[106] Thus
Joseph's secret wish was fulfilled, that he might be permitted
to prove his piety under temptation, as the piety of his
fathers had been tested.[107]


JOSEPH AND ZULEIKA

"Throw the stick up in the air, it will always return to its
original place." Like Rachel his mother, Joseph was of
ravishing beauty, and the wife of his master was filled with
invincible passion for him."[108] Her feeling was heightened by
the astrologic forecast that she was destined to have descendants
through Joseph. This was true, but not in the sense in
which she understood the prophecy. Joseph married her
daughter Asenath later on, and she bore him children, thus
fulfilling what had been read in the stars."[109]

In the beginning she did not confess her love to Joseph.
She tried first to seduce him by artifice. On the pretext of
visiting him, she would go to him at night, and, as she had
no sons, she would pretend a desire to adopt him. Joseph
then prayed to God in her behalf, and she bore a son. However,
she continued to embrace him as though he were her
own child, yet he did not notice her evil designs. Finally,
when he recognized her wanton trickery, he mourned many
days, and endeavored to turn her away from her sinful passion
by the word of God. She, on her side, often threatened
him with death, and surrendered him to castigations in order
to make him amenable to her will, and when these means
had no effect upon Joseph, she sought to seduce him with
enticements. She would say, "I promise thee, thou shalt rule
over me and all I have, if thou wilt but give thyself up to
me. and thou shalt be to me the same as my lawful husband."
But Joseph was mindful of the words of his fathers, and he
went into his chamber, and fasted, and prayed to God, that
He would deliver him from the toils of the Egyptian woman.

In spite of the mortifications he practiced, and though he
gave the poor and the sick the food apportioned to him, his
master thought he lived a luxurious life, for those that fast
for the glory of God are made beautiful of countenance.

The wife of Potiphar would frequently speak to her husband
in praise of Joseph's chastity in order that he might
conceive no suspicion of the state of her feelings. And,
again, she would encourage Joseph secretly, telling him not
to fear her husband, that he was convinced of his purity of
life, and though one should carry tales to him about
Joseph and herself, Potiphar would lend them no credence.
And when she saw that all this was ineffectual , she approached
him with the request that he teach her the word
of God, saying, "If it be thy wish that I forsake idol worship,
then fulfil my desire, and I will persuade that Egyptian
husband of mine to abjure the idols, and we shall walk in the
law of thy God." Joseph replied, "The Lord desireth not
that those who fear Him shall walk in impurity, nor hath He
pleasure in the adulterer."

Another time she came to him, and said, "If thou wilt not
do my desire, I will murder the Egyptian and wed with thee
according to the law." Whereat Joseph rent his garment,
and he said, "O woman, fear the Lord, and do not execute
this evil deed, that thou mayest not bring destruction down
upon thyself, for I will proclaim thy impious purposes to all
in public."

Again, she sent him a dish prepared with magic spells, by
means of which she hoped to get him into her power. But
when the eunuch set it before him, he saw the image of a
man handing him a sword together with the dish, and,
warned by the vision, he took good care not to taste of the
food. A few days later his mistress came to him, and asked
him why he had not eaten of what she had sent him. He reproached
her, saying, "How couldst thou tell me, I do not
come nigh unto the idols, but only unto the Lord? The God
of my fathers hath revealed thy iniquity to me through an
angel, but that thou mayest know that the malice of the
wicked has no power over those who fear God in purity, I
shall eat thy food before thine eyes, and the God of my
fathers and the angel of Abraham will be with me." The
wife of Potiphar fell upon her face at the feet of Joseph, and
amid tears she promised not to commit this sin again.

But her unholy passion for Joseph did not depart from
her, and her distress over her unfulfilled wish made her look
so ill that her husband said to her, "Why is thy countenance
fallen?" And she replied, "I have a pain at my heart, and
the groanings of my spirit oppress me."

Once when she was alone with Joseph, she rushed toward
him, crying, "I will throttle myself, or I will jump into a well
or a pit, if thou wilt not yield thyself to me." Noticing her
extreme agitation, Joseph endeavored to calm her with these
words, "Remember, if thou makest away with thyself, thy
husband's concubine, Asteho, thy rival, will maltreat thy
children, and extirpate thy memory from the earth." These
words, gently spoken, had the opposite effect from that intended.
They only inflamed her passion the more by feeding
her hopes. She said: "There, seest thou, thou dost love me
now! It sufficeth for me that thou takest thought for me
and for the safety of my children. I expect now that my
desire will be fulfilled." She did not know that Joseph spoke
as he did for the sake of God, and not for her sake.[110]

His mistress, or, as she was called, Zuleika, pursued him
day after day with her amorous talk and her flattery, saying:
"How fair is thy appearance, how comely thy form! Never
have I seen so well-favored a slave as thou art." Joseph
would reply: "God, who formed me in my mother's womb,
hath created all men."

Zuleika: "How beautiful are thine eyes, with which thou
hast charmed all Egyptians, both men and women!"

Joseph: "Beautiful as they may be while I am alive, so
ghastly they will be to look upon in the grave."

Zuleika: "How lovely and pleasant are thy words! I
pray thee, take thy harp, play and also sing, that I may hear
thy words."

Joseph: "Lovely and pleasant are my words when I proclaim
the praise of my God."

Zuleika: "How beautiful is thy hair! Take my golden
comb, and comb it."

Joseph: "How long wilt thou continue to speak thus to
me? Leave off! It were better for thee to care for thy
household."

Zuleika: "There is nothing in my house that I care for,
save thee alone."

But Joseph's virtue was unshaken. While she spoke thus,
he did not so much as raise his eyes to look at his
mistress.[111]
He remained equally steadfast when she lavished gifts upon
him, for she provided him with garments of one kind for the
morning, another for noon, and a third kind for the evening.
Nor could threats move him. She would say, "I will bring
false accusations against thee before thy master," and Joseph
would reply, "The Lord executeth judgment for the oppressed."
Or, "I will deprive thee of food;" whereupon
Joseph, "The Lord giveth food to the hungry." Or, "I
will have thee thrown into prison;" whereupon Joseph,
"The Lord looseth the prisoners." Or, "I will put heavy
labor upon thee that will bend thee double;" whereupon
Joseph, "The Lord raiseth up them that are bowed down."
Or, "I will blind thine eyes;" whereupon Joseph, "The
Lord openeth the eyes of the blind."[112]

When she began to exercise her blandishments upon him,
he rejected them with the words, "I fear my master." But
Zuleika would say, "I will kill him." Joseph replied with
indignation, "Not enough that thou wouldst make an adulterer
of me, thou wouldst have me be a murderer, besides?"
And he spoke furthermore, saying, "I fear the Lord my
God!"

Zuleika: "Nonsense! He is not here to see thee!

Joseph: "Great is the Lord and highly to be praised, and
His greatness is unsearchable."

Thereupon she took Joseph into her chamber, where an
idol hung above the bed. This she covered, that it might not
be a witness of what she was about to do. Joseph said:
"Though thou coverest up the eyes of the idol, remember,
the eyes of the Lord run to and fro through the whole earth.
Yes," continued Joseph, "I have many reasons not to do this
thing for the sake of God. Adam was banished from Paradise
on account of violating a light command; how much
more should I have to fear the punishment of God, were I to
commit so grave a sin as adultery! The Lord is in the habit
of choosing a favorite member of our family as a sacrifice
unto Himself. Perhaps He desireth to make choice of me,
but if I do thy will, I make myself unfit to be a sacrifice unto
God. Also the Lord is in the habit of appearing suddenly,
in visions of the night, unto those that love Him. Thus did
He appear unto Abraham, Isaac, and Jacob, and I fear that
He may appear unto me at the very moment while I am defiling
myself with thee. And as I fear God, so I fear my
father, who withdrew the birthright from his first-born son
Reuben, on account of an immoral act, and gave it to me.
Were I to fulfil thy desire, I would share the fate of my
brother Reuben."[113]

With such words, Joseph endeavored to cure the wife of
his master of the wanton passion she had conceived for him,
while he took heed to keep far from a heinous sin, not from
fear of the punishment that would follow, nor out of
consideration for the opinion of men, but because he desired to
sanctify the Name of God, blessed be He, before the whole
world.[114] It was this feeling of his that Zuleika could not
comprehend, and when, finally, carried away by passion, she
told him in unmistakable language what she desired,[115] and
he recoiled from her, she said to Joseph: "Why dost thou
refuse to fulfil my wish? Am I not a married woman?
None will find out what thou hast done." Joseph replied:
"If the unmarried women of the heathen are prohibited
unto us, how much more their married women?[116] As the
Lord liveth, I will not commit the crime thou biddest me do."
In this Joseph followed the example of many pious men, who
utter an oath at the moment when they are in danger of succumbing
to temptation, and seek thus to gather moral courage
to control their evil instincts."

When Zuleika could not prevail upon him, to persuade
him, her desire threw her into a grievous sickness, and all
the women of Egypt came to visit her, and they said unto
her, "Why art thou so languid and wasted, thou that lackest
nothing? Is not thy husband a prince great and esteemed
in the sight of the king? Is it possible that thou canst want
aught of what thy heart desireth?" Zuleika answered them,
saying, "This day shall it be made known unto you whence
cometh the state wherein you see me."

She commanded her maid-servants to prepare food for all
the women, and she spread a banquet before them in her
house. She placed knives upon the table to peel the oranges,
and then ordered Joseph to appear, arrayed in costly garments,
and wait upon her guests. When Joseph came in,
the women could not take their eyes off him, and they all cut
their hands with the knives, and the oranges in their hands
were covered with blood, but they, not knowing what they
were doing, continued to look upon the beauty of Joseph
without turning their eyes away from him.

Then Zuleika said unto them: "What have ye done?
Behold, I set oranges before you to eat, and you have cut
your hands." All the women looked at their hands, and, lo,
they were full of blood, and it flowed down and stained their
garments. They said to Zuleika, "This slave in thy house
did enchant us, and we could not turn our eyes away from
him on account of his beauty." She then said: "This happened
to you that looked upon him but a moment, and you
could not refrain yourselves! How, then, can I control
myself in whose house he abideth continually, who see him
go in and out day after day? How, then, should I not waste
away, or keep from languishing on account of him!" And
the women spake, saying: "It is true, who can look upon
this beauty in the house, and refrain her feelings? But he
is thy slave! Why dost thou not disclose to him that which
is in thy heart, rather than suffer thy life to perish through
this thing?" Zuleika answered them: "Daily do I endeavor
to persuade him, but he will not consent to my
wishes. I promised him everything that is fair, yet have I
met with no return from him, and therefore I am sick, as
you may see."

Her sickness increased upon her. Her husband and her
household suspected not the cause of her decline, but all the
women that were her friends knew that it was on account
of the love she bore Joseph, and they advised her all the time
to try to entice the youth. On a certain day, while Joseph
was doing his master's work in the house, Zuleika came and
fell suddenly upon him, but Joseph was stronger than she,
and he pressed her down to the ground. Zuleika wept, and
in a voice of supplication, and in bitterness of soul, she said
to Joseph: "Hast thou ever known, seen, or heard of a
woman my peer in beauty, let alone a woman with beauty
exceeding mine? Yet I try daily to persuade thee, I fall
into decline through love of thee, I confer all this honor
upon thee, and thou wilt not hearken unto my voice! Is it
by reason of fear of thy master, that he punish thee? As
the king liveth, no harm shall come upon thee from thy
master on account of this thing. Now, therefore, I pray
thee, listen to me, and consent unto my desire for the sake of
the honor that I have conferred upon thee, and take this
death away from me. For why should I die on account of
thee?" Joseph remained as steadfast under these importunities
as before. Zuleika, however, was not discouraged;
she continued her solicitations unremittingly, day after
day,[118] month after month, for a whole year, but always
without the least success, for Joseph in his chastity did not
permit himself even to look upon her, wherefore she resorted
to constraint. She had an iron shackle placed upon his chin,
and he was compelled to keep his head up and look her in
the face."[119]


JOSEPH RESISTS TEMPTATION

Seeing that she could not attain her object by entreaties
or tears, Zuleika finally used force, when she judged that
the favorable chance had come. She did not have long to
wait. When the Nile overflowed its banks, and, according
to the annual custom of the Egyptians, all repaired to the
river, men and women, people and princes, accompanied by
music, Zuleika remained at home under pretense of being
sick. This was her long-looked-for opportunity, she
thought. She rose up and ascended to the hall of state, and
arrayed herself in princely garments. She placed precious
stones upon her head, onyx stones set in silver and gold,
she beautified her face and her body with all sorts of things
for the purifying of women, she perfumed the hall and the
whole house with cassia and frankincense, spread myrrh
and aloes all over, and afterward sat herself down at the
entrance to the hall, in the vestibule leading to the house,
through which Joseph had to pass to his work.

And, behold, Joseph came from the field, and he was on
the point of entering the house to do his master's work, but
when he reached the place where Zuleika sat, and saw all
she had done, he turned back. His mistress, perceiving it,
called out to him, "What aileth thee, Joseph? Go to thy
work, I will make room for thee, that thou mayest pass by
to thy seat." Joseph did as she bade him, he entered the
house, took his seat, and set about his master's work as
usual. Then Zuleika stood before him suddenly in all her
beauty of person and magnificence of raiment, and repeated
the desire of her heart.[120] It was the first and the last time
that Joseph's steadfastness deserted him, but only for an
instant. When he was on the point of complying with the
wish of his mistress, the image of his mother Rachel appeared
before him, and that of his aunt Leah, and the image
of his father Jacob. The last addressed him thus: "In time
to come the names of thy brethren will be graven upon the
breastplate of the high priest. Dost thou desire to have thy
name appear with theirs? Or wilt thou forfeit this honor
through sinful conduct? For know, he that keepeth company
with harlots wasteth his substance." This vision of
the dead, and especially the image of his father, brought
Joseph to his senses, and his illicit passion departed from
him.[121]

Astonished at the swift change in his countenance, Zuleika
said, "My friend and true-love, why art thou so affrighted
that thou art near to swooning?

Joseph: "I see my father!"

Zuleika: "Where is he? Why, there is none in the house."

Joseph: "Thou belongest to a people that is like unto the
ass, it perceiveth nothing. But I belong to those who can
see things."

Joseph fled forth, away from the house of his mistress,[122]
the same house in which aforetime wonders had been done
for Sarah kept a captive there by Pharaoh.[123] But hardly
was he outside when the sinful passion again overwhelmed
him, and he returned to Zuleika's chamber. Then the Lord
appeared unto him, holding the Eben Shetiyah[124] in His
hand, and said to him: "If thou touchest her, I will cast
away this stone upon which the earth is founded, and the
world will fall to ruin." Sobered again, Joseph started
to escape from his mistress,[125] but Zuleika caught him by his
garment, and she said: "As the king liveth, if thou wilt
not fulfil my wish, thou must die," and while she spoke thus,
she drew a sword with her free hand from under her dress,
and, pressing it against Joseph's throat, she said, "Do as I
bid thee, or thou diest." Joseph ran out, leaving a piece of
his garment in the hands of Zuleika as he wrenched himself
loose from the grasp of the woman with a quick, energetic
motion.[126]

Zuleika's passion for Joseph was so violent that, in lieu
of its owner, whom she could not succeed in subduing to her
will, she kissed and caressed the fragment of cloth left in
her hand.[127] At the same time she was not slow to perceive
the danger into which she had put herself, for, she feared,
Joseph might possibly betray her conduct, and she considered
ways and means of obviating the consequences of
her folly.[128]

Meanwhile her friends returned from the Nile festival,
and they came to visit her and inquire after her health.
They found her looking wretchedly ill, on account of the
excitement she had passed through and the anxiety she was
in. She confessed to the women what had happened with
Joseph, and they advised her to accuse him of immorality
before her husband, and then he would be thrown into
prison. Zuleika accepted their advice, and she begged her
visitors to support her charges by also lodging complaints
against Joseph, that he had been annoying them with improper
proposals.[129]

But Zuleika did not depend entirely upon the assistance of
her friends. She planned a ruse, besides, to be sure of
convincing her husband of Joseph's guilt. She laid aside her
rich robes of state, put on her ordinary clothes, and took to
her sick-bed, in which she had been lying when the people
left to go to the festival. Also she took Joseph's torn garment,
and laid it out next to her. Then she sent a little boy
to summon some of the men of her house, and to them she
told the tale of Joseph's alleged outrage, saying: "See the
Hebrew slave, whom your master hath brought in unto my
house, and who attempted to do violence to me to-day! You
had scarcely gone away to the festival when be entered the
house, and making sure that no one was here he tried to
force me to yield to his lustful desire. But I grasped his
clothes, tore them, and cried with a loud voice. When he
heard that I lifted up my voice and cried, he was seized with
fear, and be fled, and got him out, but he left his garment
by me." The men of her house spake not a word, but, in a
rage against Joseph, they went to their master, and reported
to him what had come to pass.[130] In the meantime the husbands
of Zuleika's friends had also spoken to Potiphar, at
the instigation of their wives, and complained of his slave,
that he molested them.[131]

Potiphar hastened home, and he found his wife in low
spirits, and though the cause of her dejection was chagrin
at not having succeeded in winning Joseph's love, she pretended
that it was anger at the immoral conduct of the slave.
She accused him in the following words: "O husband,
mayest thou not live a day longer, if thou dost not punish
the wicked slave that hath desired to defile thy bed, that
hath not kept in mind who he was when he came to our
house, to demean himself with modesty, nor hath he been
mindful of the favors he hath received from thy bounty.
He did lay a privy design to abuse thy wife, and this at the
time of observing a festival, when thou wouldst be absent."[132]
These words she spoke at the moment of conjugal
intimacy with Potiphar, when she was certain of exerting
an influence upon her husband.[133]

Potiphar gave credence to her words, and he had Joseph
flogged unmercifully. While the cruel blows fell upon him,
he cried to God, "O Lord, Thou knowest that I am innocent
of these things, and why should I die to-day on account of
a false accusation by the hands of these uncircumcised,
impious men?" God opened the mouth of Zuleika's child,
a babe of but eleven months, and he spoke to the men that
were beating Joseph, saying: "What is your quarrel with
this man? Why do you inflict such evil upon him? Lies
my mother doth speak, and deceit is what her mouth uttereth.
This is the true tale of that which did happen," and the
child proceeded to tell all that had passed--how Zuleika had
tried first to persuade Joseph to act wickedly, and then had
tried to force him to do her will. The people listened in
great amazement. But the report finished, the child spake
no word, as before.

Abashed by the speech of his own infant son, Potiphar
commanded his bailiffs to leave off from chastising Joseph,
and the matter was brought into court, where priests sat as
judges. Joseph protested his innocence, and related all that
had happened according to the truth, but Potiphar repeated
the account his wife had given him. The judges ordered the
garment of Joseph to be brought which Zuleika had in her
possession, and they examined the tear therein. It turned
out to be on the front part of the mantle, and they came to
the conclusion that Zuleika had tried to hold him fast, and
had been foiled in her attempt by Joseph, against whom she
was now lodging a trumped up charge. They decided that
Joseph had not incurred the death penalty, but they condemned
him to incarceration, because he was the cause of a
stain upon Zuleika's fair name."[134]

Potiphar himself was convinced of Joseph's innocence,
and when he cast him into prison, he said to him, "I know
that thou art not guilty of so vile a crime, but I must put
thee in durance, lest a taint cling to my children."[135]


JOSEPH IN PRISON

By way of punishment for having traduced his ten brethren
before his father, Joseph had to languish for ten years
in the prison to which the wiles of traducers had in turn
condemned him.[136] But, on the other hand, as he had sanctified
the Name of God before the world by his chastity and
his steadfastness, he was rewarded. The letter He, which
occurs twice in the Name of God, was added to his name.
He had been called Joseph, but now he was called also
Jehoseph.[137]

Though he was bound in prison, Joseph was not yet safe
from the machinations of his mistress, whose passion for
him was in no wise lessened. In truth it was she that had
induced her husband to change his intention regarding Joseph;
she urged him to imprison the slave rather than kill
him, for she hoped that as a prisoner he could be made
amenable to her wishes more easily. She spake to her husband,
saying: "Do not destroy thy property. Cast the slave
in prison and keep him there until thou canst sell him, and
receive back the money thou didst pay out for him."[138] Thus
she had the opportunity of visiting Joseph in his cell and
trying to persuade him to do her will. She would say,
"This and that outrage have I executed against thee, but, as
thou livest, I will put yet other outrages upon thee if thou
dost not obey me." But Joseph replied, "The Lord executeth
judgment for the oppressed."

Zuleika: "I will push matters so far that all men will
hate thee."

Joseph: "The Lord loveth the righteous."

Zuleika: "I will sell thee into a strange land."

Joseph: "The Lord preserveth the strangers."[139]

Then she would resort to enticements in order to obtain
her desire. She would promise to release him from prison,
if he would but grant her wish. But he would say, "Better
it is to remain here than be with thee and commit a trespass
against God." These visits to Joseph in prison Zuleika continued
for a long time, but when, finally, she saw that all
her hopes were vain, she let him alone.[140]

As the mistress persisted in her love for Joseph, so his
master, her husband, could not separate himself from his
favorite slave. Though a prisoner, Joseph continued to
minister to the needs of Potiphar, and he received permission
from the keeper of the prison to spend some of his time
in his master's house.[141] In many other ways the jailer showed
himself kindly disposed toward Joseph. Seeing the youth's
zeal and conscientiousness in executing the tasks laid upon
him, and under the spell of his enchanting beauty, he made
prison life as easy as possible for his charge. He even
ordered better dishes for him than the common prison fare,
and he found it superfluous caution to keep watch over
Joseph, for he could see no wrong in him, and he observed
that God was with him, in good days and in bad.
He even appointed him to be the overseer of the prison,
and as Joseph commanded, so the other prisoners were
obliged to do.[142]

For a long time the people talked of nothing but the
accusation raised against Joseph by his mistress. In
order to divert the attention of the public from him, God
ordained that two high officers, the chief butler and the
chief baker, should offend their lord, the king of Egypt, and
they were put in ward in the house of the captain of the
guard. Now the people ceased their talk about Joseph, and
spoke only of the scandal at court. The charges laid at the
door of the noble prisoners were that they had attempted to
do violence to the daughter of Pharaoh, and they had
conspired to poison the king himself. Besides, they had
shown themselves derelict in their service. In the wine
the chief butler had handed to the king to drink, a fly
had been discovered, and the bread set upon the royal
board by the chief baker contained a little pebble."[143] On
account of all these transgressions they were condemned to
death by Pharaoh, but for the sake of Joseph it was ordained
by Divine providence that the king should first detain
them in prison before he ordered their execution. The
Lord had enkindled the wrath of the king against his
servants only that the wish of Joseph for liberty might
be fulfilled, for they were the instruments of his deliverance
from prison, and though they were doomed to death, yet in
consideration of the exalted office they had held at court,
the keeper of the prison accorded them privileges, as, for
instance, a man was detailed to wait upon them, and the one
appointed thereto was Joseph.[144]
1]

The chief butler and the chief baker had been confined
in prison ten years,[145] when they dreamed a dream, both of
them, but as for the interpretation, each dreamed only that
of the other one's dream.[146] In the morning when Joseph
brought them the water for washing, he found them sad,
depressed in spirits, and, in the manner of the sages, he
asked them why they looked different on that day from other
days. They said unto him, "We have dreamed a dream this
night, and our two dreams resemble each other in certain
particulars, and there is none that can interpret them." And
Joseph said unto them: "God granteth understanding to
man to interpret dreams. Tell them me, I pray you."[147] It
was as a reward for ascribing greatness and credit to Him
unto whom it belongeth that Joseph later attained to his
lofty position.[148]

The chief butler proceeded to tell his dream: "In my
dream, behold, a vine was before me; and in the vine were
three branches; and it was as though it budded, and its blossoms
shot forth, and the clusters thereof brought forth ripe
grapes; and Pharaoh's cup was in my hand; and I took the
grapes, and pressed them into Pharaoh's cup, and I gave
the cup into Pharaoh's hand." The chief butler was not
aware that his dream contained a prophecy regarding the
future of Israel, but Joseph discerned the recondite
meaning,[149]
and he interpreted the dream thus: The three
branches are the three Fathers, Abraham, Isaac, and Jacob,
whose descendants in Egypt will be redeemed by three
leaders, Moses, Aaron, and Miriam; and the cup given into
the hand of Pharaoh is the cup of wrath that he will have to
drain in the end. This interpretation of the dream Joseph
kept for himself, and he told the chief butler nothing
thereof, but out of gratitude for the glad tidings of the
deliverance of Israel from the bondage of Egypt, he gave
him a favorable interpretation of his dream, and begged
him to have him in his remembrance, when it should be well
with him, and liberate him from the dungeon in which he
was confined.

When the chief baker heard the interpretation of the
butler's dream, he knew that Joseph had divined its meaning
correctly, for in his own he had seen the interpretation of
his friend's dream, and he proceeded to tell Joseph what
he had dreamed in the night: "I also was in my dream,
and, behold, three baskets of white bread were on my head;
and in the uppermost basket there was of all manner of bake-
meats for Pharaoh; and the birds did eat them out of the
basket upon my head." Also this dream conveyed a prophecy
regarding the future of Israel: The three baskets are
the three kingdoms to which Israel will be made subject,
Babylon, Media, and Greece; and the uppermost basket
indicates the wicked rule of Rome, which will extend over
all the nations of the world, until the bird shall come, who is
the Messiah, and annihilate Rome. Again Joseph kept
the prophecy a secret. To the chief baker he gave only the
interpretation that had reference to his person, but it was
unfavorable to him, because through his dream Joseph had
been made acquainted with the suffering Israel would have
to undergo.

And all came to pass, as Joseph had said, on the third
day.[150] The day whereon he explained the meaning of
their dreams to the two distinguished prisoners, a son was
born unto Pharaoh and to celebrate the joyous event, the
king arranged a feast for his princes and servants that was
to last eight days. He invited them and all the people to
his table, and he entertained them with royal splendor. The
feast had its beginning on the third day after the birth of the
child, and on that occasion the chief butler was restored in
honor to his butlership, and the chief baker was hanged,[151]
for Pharaoh's counsellors had discovered that it was not the
butler's fault that the fly had dropped into the king's wine,
but the baker had been guilty of carelessness in allowing the
pebble to get into the bread.[152] Likewise it appeared that
the butler had had no part in the conspiracy to poison the
king, while the baker was revealed as one of the plotters,
and he had to expiate his crime with his life.[153]


PHARAOH'S DREAMS

Properly speaking, Joseph should have gone out free from
his dungeon on the same day as the butler. He had been
there ten years by that time, and had made amends for the
slander he had uttered against his ten brethren. However,
he remained in prison two years longer. "Blessed is the
man that trusteth in the Lord, and whose hope is the Lord,"
but Joseph had put his confidence in flesh and blood. He had
prayed the chief butler to have him in remembrance when
it should be well with him, and make mention of him unto
Pharaoh, and the butler forgot his promise, and therefore
Joseph had to stay in prison two years more than the years
originally allotted to him there.[154] The butler had not
forgotten
him intentionally, but it was ordained of God that
his memory should fail him. When he would say to himself,
If thus and so happens, I will remember the case of Joseph,
the conditions he had imagined were sure to be reversed, or
if he made a knot as a reminder, an angel came and undid
the knot, and Joseph did not enter his mind.[155]

But "the Lord setteth an end to darkness," and Joseph's
liberation was not delayed by a single moment beyond the
time decreed for it. God said, "Thou, O butler, thou didst
forget Joseph, but I did not," and He caused Pharaoh to
dream a dream that was the occasion for Joseph's release.[156]

In his dream Pharaoh saw seven kine, well-favored and
fat-fleshed, come up out of the Nile, and they all together
grazed peaceably on the brink of the river, In years when
the harvest is abundant, friendship reigns among men, and
love and brotherly harmony, and these seven fat kine stood
for seven such prosperous years. After the fat kine, seven
more came up out of the river, ill-favored and lean-
fleshed, and each had her back turned to the others, for
when distress prevails, one man turns away from the other.
For a brief space Pharaoh awoke, and when he went to sleep
again, he dreamed a second dream, about seven rank and
good ears of corn, and seven ears that were thin and blasted
with the east wind,[157] the withered cars swallowing the full
ears. He awoke at once, and it was morning, and dreams
dreamed in the morning are the ones that come true.[158]

This was not the first time Pharaoh had had these dreams.
They had visited him every night during a period of two
years, and he had forgotten them invariably in the morning.
This was the first time he remembered them, for the
day had arrived for Joseph to come forth from his prison
house.[159] Pharaoh's heart beat violently when he called
his dreams to mind on awaking.[160] Especially the second
one, about the ears of corn, disquieted him. He reflected
that whatever has a mouth can eat, and therefore the dream
of the seven lean kine that ate up the seven fat kine did not
appear strange to him. But the ears of corn that swallowed
up other ears of corn troubled his spirit.[161] He therefore
called for all the wise men of his land, and they endeavored
in vain to find a satisfactory interpretation. They explained
that the seven fat kine meant seven daughters to be born
unto Pharaoh, and the seven lean kine, that he would bury
seven daughters; the rank ears of corn meant that Pharaoh
would conquer seven countries, and the blasted ears, that
seven provinces would rebel against him.[162] About the ears
of corn they did not all agree. Some thought the good ears
stood for seven cities to be built by Pharaoh, and the seven
withered ears indicated that these same cities would be
destroyed at the end of his reign.

Sagacious as he was, Pharaoh knew that none of these
explanations hit the nail on the head. He issued a decree
summoning all interpreters of dreams to appear before him
on pain of death, and he held out great rewards and distinctions
to the one who should succeed in finding the true
meaning of his dreams. In obedience to his summons, all
the wise men appeared, the magicians and the sacred scribes
that were in Mizraim, the city of Egypt, as well as those
from Goshen, Raamses, Zoan, and the whole country of
Egypt, and with them came the princes, officers, and servants
of the king from all the cities of the land.

To all these the king narrated his dreams, but none could
interpret them to his satisfaction. Some said that the seven
fat kine were the seven legitimate kings that would rule over
Egypt, and the seven lean kine betokened seven princes that
would rise up against these seven kings and exterminate
them. The seven good ears of corn were the seven superior
princes of Egypt that would engage in a war for their overlord,
and would be defeated by as many insignificant princes,
who were betokened by the seven blasted ears.

Another interpretation was that the seven fat kine were
the seven fortified cities of Egypt, at some future time to fall
into the hands of seven Canaanitish nations, who were
foreshadowed
in the seven lean kine. According to this interpretation,
the second dream supplemented the first. It
meant that the descendants of Pharaoh would regain sovereign
authority over Egypt at a subsequent period, and
would subdue the seven Canaanitish nations as well.

There was a third interpretation, given by some: The
seven fat kine are seven women whom Pharaoh would take
to wife, but they would die during his lifetime, their loss
being indicated by the seven lean kine. Furthermore,
Pharaoh would have fourteen sons, and the seven strong
ones would be conquered by the seven weaklings, as the
blasted ears of corn in his dream had swallowed up the rank
ears of corn.

And a fourth: "Thou wilt have seven sons, O Pharaoh,
these are the seven fat kine. These sons of thine will be
killed by the seven powerful rebellious princes. But then
seven minor princes will come, and they will kill the seven
rebels, avenge thy descendants, and restore the dominion to
thy family."

The king was as little pleased with these interpretations
as with the others, which he had heard before, and in his
wrath he ordered the wise men, the magicians and the scribes
of Egypt, to be killed, and the hangmen made ready to execute
the royal decree.

However, Mirod, Pharaoh's chief butler,[163] took fright,
seeing that the king was so vexed at his failure to secure an
interpretation of his dreams that he was on the point of
giving up the ghost. He was alarmed about the king's death,
for it was doubtful whether the successor to the throne would
retain him in office. He resolved to do all in his power to
keep Pharaoh alive. Therefore he stepped before him, and
spake, saying, "I do remember two faults of mine this day,
I showed myself ungrateful to Joseph, in that I did not bring
his request before thee, and also I saw thee in distress by
reason of thy dream, without letting thee know that Joseph
can interpret dreams.[164] When it pleased the Lord God to
make Pharaoh wroth with his servants, the king put me in
ward in the house of the captain of the guard, me and the
chief baker.[165] And with us there was a simple young
man, one of the despised race of the Hebrews, slave to the
captain of the guard, and he interpreted our dreams to us,
and it came to pass, as he interpreted to us, so it was.
Therefore,
O king, stay the hand of the hangmen, let them not
execute the Egyptians. The slave I speak of is still in the
dungeon, and if the king will consent to summon him
hither, he will surely interpret thy dreams."[166]


JOSEPH BEFORE PHARAOH

"Accursed are the wicked that never do a wholly good
deed." The chief butler described Joseph contemptuously
as a "slave" in order that it might be impossible for him
to occupy a distinguished place at court, for it was a law
upon the statute books of Egypt that a slave could never sit
upon the throne as king, nor even put his foot in the stirrup
of a horse.[167]

Pharaoh revoked the edict of death that he had issued
against the wise men of Egypt, and he sent and called Joseph.
He impressed care upon his messengers, they were
not to excite and confuse Joseph, and render him unfit to
interpret the king's dream correctly.[168] They brought him
hastily out of the dungeon, but first Joseph, out of respect
for the king, shaved himself, and put on fresh raiment,
which an angel brought him from Paradise, and then he
came in unto Pharaoh.[169]

The king was sitting upon the royal throne, arrayed in
princely garments, clad with a golden ephod upon his breast,
and the fine gold of the ephod sparkled, and the carbuncle,
the ruby, and the emerald flamed like a torch, and all the
precious stones set upon the king's head flashed like a blazing
fire, and Joseph was greatly amazed at the appearance
of the king. The throne upon which he sat was covered
with gold and silver and with onyx stones, and it had
seventy steps. If a prince or other distinguished person
came to have an audience with the king, it was the custom
for him to advance and mount to the thirty-first step of the
throne, and the king would descend thirty-six steps and
speak to him. But if one of the people came to have speech
with the king, he ascended only to the third step, and the
king would come down four steps from his seat, and address
him thence. It was also the custom that one who knew all
the seventy languages ascended the seventy steps of the
throne to the top, but if a man knew only some of the
seventy languages, he was permitted to ascend as many steps
as he knew languages, whether they were many or, few.
And another custom of the Egyptians was that none could
reign over them unless he was master of all the seventy
languages.

When Joseph came before the king, he bowed down to
the ground, and he ascended to the third step, while the
king sat upon the fourth from the top, and spake with Joseph,
saying:[170] "O young man, my servant beareth witness
concerning thee, that thou art the best and most discerning
person I can consult with. I pray thee, vouchsafe
unto me the same favors which thou didst bestow on this
servant of mine, and tell me what events they are which the
visions of my dreams foreshow. I desire thee to suppress
naught out of fear, nor shalt thou flatter me with lying
words, or with words that please me. Tell me the truth,
though it be sad and alarming."[171]

Joseph asked the king first whence he knew that the
interpretation
given by the wise men of his country was not true,
and Pharaoh replied, "I saw the dream and its interpretation
together, and therefore they cannot make a fool of
me."[172] In his modesty Joseph denied that he was an adept
at interpreting dreams. He said, "It is not in me; it is in
the hand of God, and if it be the wish of God, He will permit
me to announce tidings of peace to Pharaoh." And for
such modesty he was rewarded by sovereignty over Egypt,
for the Lord doth honor them that honor Him. Thus was
also Daniel rewarded for his speech to Nebuchadnezzar:

"There is a God in heaven that revealeth secrets, but as for
me, this secret is not revealed to me for any wisdom that I
have more than any living, but to the intent that the
interpretation may be made known to the king, and that thou
mayest know the thoughts of thy heart."[173]

Then Pharaoh began to tell his dream, only he omitted
some points and narrated others inaccurately in order that
he might test the vaunted powers of Joseph. But the youth
corrected him, and pieced the dreams together exactly as
they had visited Pharaoh in the night, and the king was
greatly amazed.[174] Joseph was able to accomplish this feat,
because he had dreamed the same dream as Pharaoh, at the
same time as he.[175] Thereupon Pharaoh retold his dreams,
with all details and circumstances, and precisely as he had
seen them in his sleep, except that he left out the word Nile
in the description of the seven lean kine, because this river
was worshipped by the Egyptians, and he hesitated to say
that aught that is evil had come from his god.[176]

Now Joseph proceeded to give the king the true interpretation
of the two dreams. They were both a revelation concerning
the seven good years impending and the seven years
of famine to follow them. In reality, it had been the purpose
of God to bring a famine of forty-two years' duration
upon Egypt, but only two years of this distressful period
were inflicted upon the land, for the sake of the blessing of
Jacob when he came to Egypt in the second year of the
famine. The other forty years fell upon the land at the
time of the prophet Ezekiel.[177]

Joseph did more than merely interpret the dreams. When
the king gave voice to doubts concerning the interpretation,
he told him signs and tokens. He said: "Let this be a sign
to thee that my words are true, and my advice is excellent:
Thy wife, who is sitting upon the birthstool at this moment,
will bring forth a son, and thou wilt rejoice over him, but
in the midst of thy joy the sad tidings will be told thee of
the death of thine older son, who was born unto thee but two
years ago, and thou must needs find consolation for the loss
of the one in the birth of the other."

Scarcely had Joseph withdrawn from the presence of the
king, when the report of the birth of a son was brought to
Pharaoh, and soon after also the report of the death of his
first-born, who had suddenly dropped to the floor and passed
away. Thereupon he sent for all the grandees of his realm,
and all his servants, and he spake to them, saying: "Ye
have heard the words of the Hebrew, and ye have seen that
the signs which he foretold were accomplished, and I also
know that he hath interpreted the dream truly. Advise me
now how the land may be saved from the ravages of the
famine. Look hither and thither whether you can find a
man of wisdom and understanding, whom I may set over
the land, for I am convinced that the land can be saved only
if we heed the counsel of the Hebrew." The grandees and
the princes admitted that safety could be secured only by
adhering to the advice given by Joseph, and they proposed
that the king, in his sagacity, choose a man whom he considered
equal to the great task.[178] Thereupon Pharaoh said:
"If we traversed and searched the earth from end to end,
we could find none such as Joseph, a man in whom is the
spirit of God.[179] If ye think well thereof, I will set him over
the land which he hath saved by his wisdom."[180]

The astrologers, who were his counsellors, demurred, saying,
"A slave, one whom his present owner hath acquired
for twenty pieces of silver, thou proposest to set over us as
master?" But Pharaoh maintained that Joseph was not
only a free-born man beyond the peradventure of a doubt,
but also the scion of a noble family.[181] However, the princes
of Pharaoh were not silenced, they continued to give utterance
to their opposition to Joseph, saying: "Dost thou not
remember the immutable law of the Egyptians, that none
may serve as king or as viceroy unless he speaks all the
languages of men? And this Hebrew knows none but his
own tongue, and how were it possible that a man should rule
over us who cannot even speak the language of our land?
Send and have him fetched hither, and examine him in
respect to all the things a ruler should know and have, and
then decide as seemeth wise in thy sight."

Pharaoh yielded, he promised to do as they wished, and
he appointed the following day as the time for examining
Joseph, who had returned to his prison in the meantime,
for, on account of his wife, his master feared to have him
stay in his house. During the night Gabriel appeared unto
Joseph, and taught him all the seventy languages, and he
acquired them quickly after the angel had changed his name
from Joseph to Jehoseph. The next morning, when he came
into the presence of Pharaoh and the nobles of the kingdom,
inasmuch as he knew every one of the seventy languages,
he mounted all the steps of the royal throne, until he reached
the seventieth, the highest, upon which sat the king, and
Pharaoh and his princes rejoiced that Joseph fulfilled all the
requirements needed by one that was to rule over Egypt.

The king said to Joseph: "Thou didst give me the
counsel to look out a man discreet and wise, and set him over
the land of Egypt, that he may in his wisdom save the land
from the famine. As God hath showed thee all this, and as
thou art master of all the languages of the world, there is
none so discreet and wise as thou. Thou shalt therefore be
the second in the land after Pharaoh, and according unto thy
word shall all my people go in and go out; my princes and
my servants shall receive their monthly appanage from thee;
before thee the people shall prostrate themselves, only in the
throne will I be greater than thou."[182]


THE RULER OF EGYPT

Now Joseph reaped the harvest of his virtues, and according
to the measure of his merits God granted him reward.
The mouth that refused the kiss of unlawful passion and
sin received the kiss of homage from the people; the neck
that did not bow itself unto sin was adorned with the gold
chain that Pharaoh put upon it; the hands that did not
touch sin wore the signet ring that Pharaoh took from his
own hand and put upon Joseph's; the body that did not come
in contact with sin was arrayed in vestures of byssus; the
feet that made no steps in the direction of sin reposed in the
royal chariot, and the thoughts that kept themselves undefiled
by sin were proclaimed as wisdom.[183]

Joseph was installed in his high position, and invested
with the insignia of his office, with solemn ceremony. The
king took off his signet ring from his hand, and put it upon
Joseph's hand, and arrayed him in princely apparel, and set
a gold crown upon his head, and laid a gold chain about his
neck. Then he commanded his servants to make Joseph to
ride in his second chariot, which went by the side of the
chariot wherein sat the king, and he also made him to ride
upon a great and strong horse of the king's horses, and his
servants conducted him through the streets of the city
of Egypt. Musicians, no less than a thousand striking
cymbals and a thousand blowing flutes, and five thousand
men with drawn swords gleaming in the air formed the vanguard.
Twenty thousand of the king's grandees girt with
gold-embroidered leather belts marched at the right of
Joseph, and as many at the left of him.[184] The women and
the maidens of the nobility looked out of the windows to
gaze upon Joseph's beauty, and they poured down chains
upon him, and rings and jewels, that he might but direct
his eyes toward them. Yet he did not look up, and as a reward
God made him proof against the evil eye, nor has it
ever had the power of inflicting harm upon any of his
descendants.[185] Servants of the king, preceding him and
following him, burnt incense upon his path, and cassia, and all
manner of sweet spices, and strewed myrrh and aloes wherever
he went. Twenty heralds walked before him, and they
proclaimed: "This is the man whom the king bath chosen
to be the second after him. All the affairs of state will be
administered by him, and whoever resisteth his commands,
or refuseth to bow down to the ground before him, he will
die the death of the rebel against the king and the king's
deputy."

Without delay the people prostrated themselves, and they
cried, "Long live the king, and long live the deputy of the
king!" And Joseph, looking down from his horse upon
the people and their exultation, exclaimed, his eyes directed
heavenward: "The Lord raiseth up the poor out of the
dust, and lifteth up the needy from the dunghill. O Lord
of hosts, blessed is the man that trusteth in Thee."

After Joseph, accompanied by Pharaoh's officers and
princes, had journeyed through the whole city of Egypt,
and viewed all there was therein, he returned to the king on
the selfsame day, and the king gave him fields and vineyards
as a present, and also three thousand talents of silver, and
a thousand talents of gold, and onyx stones and bdellium,
and many other costly things. The king commanded, moreover,
that every Egyptian give Joseph a gift, else he would
be put to death. A platform was erected in the open street,
and there all deposited their presents, and among the things
were many of gold and silver, as well as precious stones,
carried thither by the people and also the grandees, for they
saw that Joseph enjoyed the favor of the king. Furthermore,
Joseph received one hundred slaves from Pharaoh,
and they were to do all his bidding, and he himself acquired
many more, for he resided in a spacious palace. Three years
it took to build it. Special magnificence was lavished upon
the hall of state, which was his audience chamber, and upon
the throne fashioned of gold and silver and inlaid with
precious stones, whereon there was a representation of the
whole land of Egypt and of the river Nile. And as Joseph
multiplied in riches, so he increased also in wisdom, for God
added to his wisdom that all might love and honor him.[186]
Pharaoh called him Zaphenath-paneah, he who can reveal
secret things with ease, and rejoiceth the heart of man
therewith. Each letter of the name Zaphenath-paneah has a
meaning, too. The first, Zadde, stands for Zofeh, seer; Pe
for Podeh, redeemer; Nun for Nabi, prophet; Taw for
Tomek, supporter; Pe for Poter, interpreter of dreams; Ain
for Arum, clever; Nun for Nabon, discreet; and Het for
Hakam, wise.[187]

The name of Joseph's wife pointed to her history in the
same way. Asenath was the daughter of Dinah and Hamor,
but she was abandoned at the borders of Egypt, only, that
people might know who she was, Jacob engraved the story
of her parentage and her birth upon a gold plate fastened
around her neck. The day on which Asenath was exposed,
Potiphar went walking with his servants near the city
wall, and they heard the voice of a child. At the captain's
bidding they brought the baby to him, and when he read
her history from the gold plate, he determined to adopt her.
He took her home with him, and raised her as his daughter.
The Alef in Asenath stands for On, where Potiphar was
priest; the Samek for Setirah, Hidden, for she was kept concealed
on account of her extraordinary beauty; the Nun for
Nohemet, for she wept and entreated that she might be delivered
from the house of the heathen Potiphar; and the Taw
for Tammah, the perfect one, on account of her pious, perfect
deeds.[188]

Asenath had saved Joseph's life while she was still an
infant in arms. When Joseph was accused of immoral conduct
by Potiphar's wife and the other women, and his master
was on the point of having him hanged, Asenath approached
her foster-father, and she assured him under oath that the
charge against Joseph was false. Then spake God, "As
thou livest, because thou didst try to defend Joseph, thou
shalt be the woman to bear the tribes that he is appointed
to beget.[189]

Asenath bore him two sons, Manasseh and Ephraim, during
the seven years of plenty, for in the time of famine
Joseph refrained from all indulgence in the pleasures of
life.[190] They were bred in chastity and fear of God by their
father, and they were wise, and well-instructed in all knowledge
and in the affairs of state, so that they became the
favorites of the court, and were educated with the royal
princes.

Before the famine broke over the land, Joseph found an
opportunity of rendering the king a great service. He
equipped an army of four thousand six hundred men, providing
all the soldiers with shields and spears and bucklers
and helmets and slings. With this army, and aided by the
servants and officers of the king, and by the people of Egypt,
he carried on a war with Tarshish in the first year after his
appointment as viceroy. The people of Tarshish had invaded
the territory of the Ishmaelites, and the latter, few
in number at that time, were sore pressed, and applied to
the king of Egypt for help against their enemies. At the
head of his host of heroes, Joseph marched to the land of
Havilah, where he was joined by the Ishmaelites, and with
united forces they fought against the people of Tarshish,
routed them utterly, settled their land with the Ishmaelites,
while the defeated men took refuge with their brethren in
Javan. Joseph and his army returned to Egypt, and not a
man had they lost.

In a little while Joseph's prophecy was confirmed: that
year and the six following years were years of plenty, as
he had foretold.[191] The harvest was so ample that a single
ear produced two heaps of grain,[192] and Joseph made circumspect
arrangements to provide abundantly for the years of
famine. He gathered up all the grain, and in the city situated
in the middle of each district he laid up the produce
from round about, and had ashes and earth strewn on the
garnered food from the very soil on which it had been
grown;[193] also he preserved the grain in the ear; all these
being precautions taken to guard against rot and mildew.
The inhabitants of Egypt also tried, on their own account,
to put aside a portion of the superabundant harvest of the
seven fruitful years against the need of the future, but when
the grievous time of dearth came, and they went to their
storehouses to bring forth the treasured grain, behold, it
had rotted, and become unfit for food.[194] The famine broke
in upon the people with such suddenness that the bread gave
out unexpectedly as they sat at their tables, they had not
even a bite of bran bread.

Thus they were driven to apply to Joseph and beseech his
help, and he admonished them, saying, "Give up your allegiance
to your deceitful idols, and say, Blessed is He who
giveth bread unto all flesh." But they refused to deny their
lying gods, and they betook themselves to Pharaoh, only
to be told by him, "Go unto Joseph; what he saith to you,
do!" For this Pharaoh was rewarded. God granted him
long life and a long reign, until he became arrogant, and
well-merited punishment overtook him.[195]

When the Egyptians approached Joseph with the petition
for bread, he spoke, saying, "I give no food to the
uncircumcised. Go hence, and circumcise yourselves, and then
return hither." They entered the presence of Pharaoh, and
complained to him regarding Joseph, but he said as
before, "Go unto Joseph!" And they replied, "We come
from Joseph, and he hath spoken roughly unto us, saying,
Go hence and circumcise yourselves! We warned thee in
the beginning that he is a Hebrew, and would treat us in
such wise." Pharaoh said to them: "O ye fools, did he not
prophesy through the holy spirit and proclaim to the whole
world, that there would come seven years of plenty to be
followed by seven years of dearth? Why did you not save
the yield of one or two years against the day of your need?"

Weeping, they made reply: "The grain that we put
aside during the good years hath rotted."

Pharaoh: "Have ye nothing over of the flour of yesterday?"

The Egyptians: "The very bread in the basket rotted!"

Pharaoh: "Why?"

The Egyptians: "Because Joseph willed thus!"

Pharaoh: "O ye fools, if his word hath power over the
grain, making it to rot when he desireth it to rot, then also
must we die, if so be his wish concerning us. Go, therefore,
unto him, and do as he bids you."[196]


JOSEPH'S BRETHREN IN EGYPT

The famine, which inflicted hardships first upon the
wealthy among the Egyptians, gradually extended its ravages
as far as Phoenicia, Arabia, and Palestine.[197] Though
the sons of Jacob, being young men, frequented the streets
and the highways, yet they were ignorant of what their old
home-keeping father Jacob knew, that corn could be procured in
Egypt. Jacob even suspected that Joseph was in
Egypt. His prophetic spirit, which forsook him during the
time of his grief for his son, yet manifested itself now and
again in dim visions, and he was resolved to send his sons
down into Egypt.[198] There was another reason. Though he
was not yet in want, he nevertheless had them go thither for
food, because he was averse from arousing the envy of the
sons of Esau and Ishmael by his comfortable state.[199] For
the same reason, to avoid friction with the surrounding
peoples, he bade his sons not appear in public with bread in
their hands, or in the accoutrements of war.[200] And as he
knew that they were likely to attract attention, on account
of their heroic stature and handsome appearance, he cautioned
them against going to the city all together through
the same gate, or, indeed, showing themselves all together
anywhere in public, that the evil eye be not cast upon them.[201]

The famine in Canaan inspired Joseph with the hope of
seeing his brethren. To make sure of their coming, he
issued a decree concerning the purchase of corn in Egypt,
as follows: "By order of the king and his deputy, and the
princes of the realm, be it enacted that he who desireth to
buy grain in Egypt may not send his slave hither to do his
bidding, but he must charge his own sons therewith. An
Egyptian or a Canaanite that hath bought grain and then
selleth it again shall be put to death, for none may buy more
than he requireth for the needs of his household. Also, who
cometh with two or three beasts of burden, and loads them
up with grain, shall be put to death."

At the gates of the city of Egypt, Joseph stationed guards,
whose office was to inquire and take down the name of all
that should come to buy corn, and also the name of their
father and their grandfather, and every evening the list of
names thus made was handed to Joseph. These precautions
were bound to bring Joseph's brethren down to Egypt, and
also acquaint him with their coming as soon as they entered
the land.

On their journey his brethren thought more of Joseph
than of their errand. They said to one another: "We know
that Joseph was carried down into Egypt, and we will make
search for him there, and if we should find him, we will
ransom him from his master, and if his master should refuse
to sell him, we will use force, though we perish ourselves."[202]

At the gates of the city of Egypt, the brethren of Joseph
were asked what their names were, and the names of their
father and grandfather. The guard on duty happened to be
Manasseh, the son of Joseph. The brethren submitted to
being questioned, saying "Let us go into the town, and we
shall see whether this taking down of our names be a matter
of taxes. If it be so, we shall not demur; but if it be something
else, we shall see to-morrow what can be done in the
case."[203]

On the evening of the day they entered Egypt, Joseph
discovered their names in the list, which he was in the
habit of examining daily, and he commanded that all
stations for the sale of corn be closed, except one only.
Furthermore, even at this station no sales were to be negotiated
unless the name of the would-be purchaser was first
obtained. His brethren, with whose names Joseph furnished
the overseer of the place, were to be seized and brought to
him as soon as they put in appearance.

But the first thought of the brethren was for Joseph, and
their first concern, to seek him. For three days they made
search for him everywhere, even in the most disreputable
quarters of the city. Meantime Joseph was in communication
with the overseer of the station kept open for the sale
of corn, and, hearing that his brethren had not appeared
there, he dispatched some of his servants to look for them,
but they found them neither in Mizraim, the city of Egypt,
nor in Goshen, nor in Raamses. Thereupon he sent sixteen
servants forth to make a house to house search for them in
the city, and they discovered the brethren of Joseph in a
place of ill-fame and haled them before their master.


JOSEPH MEETS HIS BRETHREN

A large crown of gold on his head, apparelled in byssus
and purple, and surrounded by his valiant men, Joseph was
seated upon his throne in his palace. His brethren fell down
before him in great admiration of his beauty, his stately
appearance, and his majesty.[204] They did not know him, for
when Joseph was sold into slavery, he was a beardless youth.
But he knew his brethren, their appearance had not changed
in aught, for they were bearded men when he was separated
from them.[205]

He was inclined to make himself known to them as their
brother, but an angel appeared unto him, the same that had
brought him from Shechem to his brethren at Dothan, and
spoke, saying, "These came hither with intent to kill thee."
Later, when the brethren returned home, and gave an account
of their adventures to Jacob, they told him that a man
had accused them falsely before the ruler of Egypt, not
knowing that he who incited Joseph against them was an
angel. It was in reference to this matter, and meaning their
accuser, that Jacob, when he dispatched his sons on their
second expedition to Egypt, prayed to God, "God Almighty
give you mercy before the man."[206]

Joseph made himself strange unto his brethren, and he
took his cup in his hand, knocked against it, and said, "By
this magic cup I know that ye are spies." They replied,
"Thy servants came from Canaan into Egypt for to buy
corn."

Joseph: "If it be true that ye came hither to buy corn,
why is it that each one of you entered the city by a separate
gate?"[207]

The brethren: "We are ALL the sons of one man in the
land of Canaan, and he bade us not enter a city together by
the same gate, that we attract not the attention of the people
of the place." Unconsciously they had spoken as seers, for
the word ALL included Joseph as one of their number.[208]

Joseph: "Verily, ye are spies! All the people that come
to buy corn return home without delay, but ye have lingered
here three days, without making any purchases, and all the
time you have been gadding about in the disreputable parts
of the city, and only spies are wont to do thus."

The brethren: "We thy servants are twelve brethren, the
sons of Jacob, the son of Isaac, the son of the Hebrew Abraham.
The youngest is this day with our father in Canaan,
and one hath disappeared. Him did we look for in this land,
and we looked for him even in the disreputable houses."

Joseph: "Have ye made search in every other place on
earth, and was Egypt the only land left? And if it be true
that he is in Egypt, what should a brother of yours be doing
in a house of ill-fame, if, indeed, ye are the descendants of
Abraham, Isaac, and Jacob?"

The brethren: "We did hear that some Ishmaelites stole
our brother, and sold him into slavery in Egypt, and as our
brother was exceeding fair in form and face, we thought he
might have been sold for illicit uses, and therefore we
searched even the disreputable houses to find him."

Joseph: "You speak deceitful words, when you call yourselves
sons of Abraham. By the life of Pharaoh, ye are
spies, and you did go from one disreputable house to another
that none might discover you."[209]

The expression "by the life of Pharaoh" might have betrayed
Joseph's real feeling to his brethren, had they but
known his habit of taking this oath only when he meant to
avoid keeping his word later.[210]

Joseph continued to speak to his brethren: "Let us suppose
you should discover your brother serving as a slave,
and his master should demand a high sum for his ransom,
would you pay it?"

The brethren: "Yes!"

Joseph: "But suppose his master should refuse to surrender
him for any price in the world, what would you do?"

The brethren: "If he yields not our brother to us, we
will kill the master, and carry off our brother."

Joseph: "Now see how true my words were, that ye are
spies. By your own admission ye have come to slay the inhabitants
of the land. Report hath told us that two of you
did massacre the people of Shechem on account of the wrong
done to your sister, and now have ye come down into Egypt
to kill the Egyptians for the sake of your brother. I shall be
convinced of your innocence only if you consent to send one
of your number home and fetch your youngest brother
hither."

His brethren refused compliance, and Joseph caused them
to be put into prison by seventy of his valiant men, and there
they remained for three days.[211] God never allows the
pious to languish in distress longer than three days, and so
it was a Divine dispensation that the brethren of Joseph
were released on the third day,[212] and were permitted by
Joseph to return home, on condition, however, that one of
them remain behind as hostage.

The difference between Joseph and his brethren can be
seen here. Though he retained one of them to be bound in
the prison house, he still said, "I fear God," and dismissed
the others, but when he was in their power, they gave no
thought to God.[213] At this time, to be sure, their conduct
was such as is becoming to the pious, who accept their fate
with calm resignation, and acknowledge the righteousness
of God, for He metes out reward and punishment measure
for measure. They recognized that their present punishment
was in return for the heartless treatment they had dealt out
to Joseph, paying no heed to his distress, though he fell at
the feet of each of them, weeping, and entreating them not
to sell him into slavery. Reuben reminded the others that
they had two wrongs to expiate, the wrong against their
brother and the wrong against their father, who was so
grieved that he exclaimed, "I will go down to the grave to
my son mourning."

The brethren of Joseph knew not that the viceroy of
Egypt understood Hebrew, and could follow their words,
for Manasseh stood and was an interpreter between them
and him.[214]

Joseph decided to keep Simon as hostage in Egypt, for he
had been one of the two--Levi was the other--to advise that
Joseph be put to death, and only the intercession of Reuben
and Judah had saved him. He did not detain Levi, too, for
he feared, if both remained behind together, Egypt might
suffer the same fate at their hands as the city of Shechem.[215]
Also, he preferred Simon to Levi, because Simon was not a
favorite among the sons of Jacob, and they would not resist
his detention in Egypt too violently, while they might annihilate
Egypt, as aforetime Shechem, if they were deprived
of Levi, their wise man and high priest.[216] Besides, it was
Simon that had lowered Joseph into the pit, wherefore he
had a particular grudge against him.[217]

When the brethren yielded to Joseph's demand, and consented
to leave their brother behind as hostage, Simon said
to them, "Ye desire to do with me as ye did with Joseph!"
But they replied, in despair: "What can we do? Our
households will perish of hunger." Simon made answer,
"Do as ye will, but as for me, let me see the man that will
venture to cast me into prison." Joseph sent word to Pharaoh
to let him have seventy of his valiant men, to aid him
in arresting robbers. But when the seventy appeared upon
the scene, and were about to lay hands on Simon, he uttered
a loud cry, and his assailants fell to the floor and knocked
out their teeth.[218] Pharaoh's valiant men, as well as all the
people that stood about Joseph, fled affrighted, only Joseph
and his son Manasseh remained calm and unmoved. Manasseh rose up,
dealt Simon a blow on the back of his neck,
put manacles upon his hands and fetters upon his feet, and
cast him into prison. Joseph's brethren were greatly amazed
at the heroic strength of the youth, and Simon said, "This
blow was not dealt by an Egyptian, but by one belonging to
our house."[219]

He was bound and taken to prison before the eyes of the
other brethren of Joseph, but as soon as they were out of
sight, Joseph ordered good fare to be set before him, and
he treated him with great kindness.[220]

Joseph permitted his nine other brethren to depart, carrying
corn with them in abundance, but he impressed upon
them that they must surely return and bring their youngest
brother with them. On the way, Levi, who felt lonely without
his constant companion Simon, opened his sack, and he
espied the money he had paid for the corn. They all
trembled, and their hearts failed them, and they said,
"Where, then, is the lovingkindness of God toward our
fathers Abraham, Isaac, and Jacob, seeing that He hath delivered
us into the hands of the Egyptian king, that he may
raise false accusations against us?" And Judah said,
"Verily, we are guilty concerning our brother, we have
sinned against God, in that we sold our brother, our own
flesh, and why do ye ask, Where, then, is the lovingkindness
of God toward our fathers?"

Reuben spoke in the same way: "Spake I not unto you,
saying, Do not sin against the child, and ye would not hear?
And now the Lord doth demand him of us. How can you
say, Where, then, is the lovingkindness of God toward our
fathers, though you have sinned against Him?"

They proceeded on their journey home, and their father
met them on the way. Jacob was astonished not to see
Simon with them, and in reply to his questions, they told
him all that had befallen them in Egypt. Then Jacob cried
out: "What have ye done? I sent Joseph to you to see
whether it be well with you, and ye said, An evil beast hath
devoured him. Simon went forth with you for to buy corn,
and you say, The king of Egypt hath cast him into prison.
And now ye will take Benjamin away and kill him, too. Ye
will bring down my gray hairs with sorrow to the grave."[221]

The words of Jacob, which he uttered, "Me have ye bereaved
of my children," were meant to intimate to his sons
that he suspected them of the death of Joseph and of
Simon's disappearance as well, and their reports concerning
both he regarded as inventions.[222] What made him inconsolable
was that now, having lost two of his sons, he could
not hope to see the Divine promise fulfilled, that he should
be the ancestor of twelve tribes.[223] He was quite resolved
in his mind, therefore, not to let Benjamin go away with his
brethren under any condition whatsoever, and he vouchsafed
Reuben no reply when he said, "Slay my two sons, if I bring
him not to thee." He considered it beneath his dignity to
give an answer to such balderdash.[224] "My first-born son,"
he said to himself, "is a fool. What will it profit me, if I
slay his two sons? Does he not know that his sons are
equally mine?"[225] Judah advised his brethren to desist from
urging their father then; he would consent, he thought, to
whatever expedients were found necessary, as soon as their
bread gave out, and a second journey to Egypt became
imperative.[226]

THE SECOND JOURNEY TO EGYPT

When the supplies bought in Egypt were eaten up, and
the family of Jacob began to suffer with hunger, the little
children came to him, and they said, "Give us bread, that
we die not of hunger before thee." The words of the little
ones brought scorching tears to the eyes of Jacob, and he
summoned his sons and bade them go again down into Egypt
and buy food.[227] But Judah spake unto him, "The man did
solemnly protest unto us, saying that we should not see his
face, except our brother Benjamin be with us, and we cannot
appear before him with idle pretexts." And Jacob said,
"Wherefore dealt ye so ill with me as to tell the man
whether ye had yet a brother?" It was the first and only
time Jacob indulged in empty talk, and God said, "I made it
My business to raise his son to the position of ruler of
Egypt, and he complains, and says, Wherefore dealt ye so
ill with-me?" And Judah protested against the reproach,
that he had initiated the Egyptian viceroy in their family
relations, with the words: "Why, he knew the very wood
of which our baby coaches are made![228] Father," he continued,
"if Benjamin goes with us, he may, indeed, be taken
from us, but also he may not. This is a doubtful matter,
but it is certain that if he does not go with us, we shall all
die of hunger. It is better not to concern thyself about what
is doubtful, and guide thy actions by what is certain.[229] The
king of Egypt is a strong and mighty king, and if we go to
him without our brother, we shall all be put to death. Dost
thou not know, and hast thou not heard, that this king is
very powerful and wise, and there is none like unto him in all
the earth? We have seen all the kings of the earth, but none
like unto the king of Egypt. One would surely say that
among all the kings of the earth there is none greater than
Abimelech king of the Philistines, yet the king of Egypt is
greater and mightier than he, and Abimelech can hardly be
compared with one of his officers. Father, thou hast not
seen his palace and his throne, and all his servants standing
before him. Thou hast not seen that king upon his throne,
in all his magnificence and with his royal insignia, arrayed
in his royal robes, with a large golden crown upon his head.
Thou hast not seen the honor and the glory that God hath
given unto him, for there is none like unto him in all the
earth. Father, thou hast not seen the wisdom, the understanding,
and the knowledge that God has given in his
heart. We heard his sweet voice when he spake unto us.
We know not, father, who acquainted him with our names,
and all that befell us. He asked also concerning thee, saying,
Is your father still alive, and is it well with him? Thou
hast not seen the affairs of the government of Egypt regulated
by him, for none asketh his lord Pharaoh about them.
Thou hast not seen the awe and the fear that he imposes
upon all the Egyptians. Even we went out from his presence
threatening to do unto Egypt as unto the cities of the
Amorites, and exceedingly wroth by reason of all his words
that he spake concerning us as spies, yet when we came
again before him, his terror fell upon us all, and none of us
was able to speak a word to him, great or small. Now,
therefore, father, send the lad with us, and we will arise and
go down into Egypt, and buy food to eat, that we die not of
hunger."[230]

Judah offered his portion in the world to come as surety
for Benjamin, and thus solemnly he promised to bring him
back safe and sound, and Jacob granted his request, and
permitted Benjamin to go down into Egypt with his other
sons. They also carried with them choice presents from
their father for the ruler of Egypt, things that arouse wonder
outside of Palestine, such as the murex, which is the
snail that produces the Tyrian purple, and various kinds of
balm, and almond oil, and pistachio oil, and honey as hard as
stone. Furthermore, Jacob put double money in their hand
to provide against a rise in prices in the meantime. And
after all these matters were attended to, he spake to his sons,
saying: "Here is money, and here is a present, and also your
brother. Is there aught else that you need?" And they
replied, Yes, we need this, besides, that thou shouldst
intercede for us with God." Then their father prayed:[231]
"O Lord, Thou who at the time of creation didst call
Enough! to heaven and earth when they stretched themselves
out further and further toward infinity, set a limit
to my sufferings, too, say unto them, Enough![232] God Almighty
give you mercy before the ruler of Egypt, that he
may release unto you Joseph, Simon, and Benjamin."

This prayer was an intercession, not only for the sons of
Jacob, but also for their descendants--that God would deliver
the Ten Tribes in time to come, as He delivered the two,
Judah and Benjamin, and after He permitted the destruction
of two Temples, He would grant endless continuance to the
third.[233]

Jacob also put a letter addressed to the viceroy of Egypt
into the hands of his son. The letter ran thus: "From thy
servant Jacob, the son of Isaac, the grandson of Abraham,
prince of God, to the mighty and wise king Zaphenathpaneah,
the ruler of Egypt, peace! I make known unto my
lord the king that the famine is sore with us in the land of
Canaan, and I have therefore sent my sons unto thee, to buy
us a little food, that we may live, and not die. My children
surrounded me, and begged for something to eat, but, alas,
I am very old, and I cannot see with mine eyes, for they are
heavy with the weight of years, and also on account of my
never-ceasing tears for my son Joseph, who hath been taken
from me. I charged my sons not to pass through the gate
all together at the same time, when they arrived in the city of
Egypt, in consideration of the inhabitants of the land, that
they might not take undue notice of them. Also I bade them
go up and down in the land of Egypt and seek my son Joseph,
mayhap they would find him there.

"This did they do, but thou didst therefore account them
as spies. We have heard the report of thy wisdom and
sagacity. How, then, canst thou look upon their countenances,
and yet declare them to be spies? Especially as we
have heard thou didst interpret Pharaoh's dream, and didst
foretell the coming of the famine, are we amazed that thou,
in thy discernment, couldst not distinguish whether they be
spies or not.

"And, now, O my lord king, I send unto thee my son Benjamin,
as thou didst demand of my other sons. I pray thee,
take good care of him until thou sendest him back to me in
peace with his brethren. Hast thou not heard, and dost thou
not know, what our God did unto Pharaoh when he took our
mother Sarah unto himself? Or what happened unto Abimelech
on account of her? And what our father Abraham
did unto the nine kings of Elam, how he killed them and
exterminated their armies, though he had but few men with
him? Or hast thou not heard what my two sons Simon and
Levi did to the eight cities of the Amorites, which they
destroyed
on account of their sister Dinah? Benjamin consoled
them for the loss of Joseph. What, then, will they do
unto him that stretcheth forth the hand of power to snatch
him away from them?

"Knowest thou not, O king of Egypt, that the might of
our God is with us, and that He always hearkens unto our
prayers, and never forsakes us? Had I called upon God to
rise up against thee when my sons told me how thou didst act
toward them, thou and thy people, ye all would have been
annihilated ere Benjamin could come down to thee. But I
reflected that Simon my son was abiding in thy house, and
perhaps thou wast doing kindnesses unto him, and therefore
I invoked not the punishment of God upon thee. Now my
son Benjamin goeth down unto thee with my other sons.
Take heed unto thyself, keep thy eyes directed upon him,
and God will direct His eye upon all thy kingdom.

"I have said all now that is in my heart. My sons take
their youngest brother down into Egypt with them, and do
thou send them all back to me in peace."

This letter Jacob put into the keeping of Judah, charging
him to deliver it to the ruler of Egypt. His last words to
his sons were an admonition to take good care of Benjamin
and not leave him out of their sight, either on the journey
or after their arrival in Egypt. He bade farewell to them,
and then turned in prayer to God, saying: "O Lord of
heaven and earth! Remember Thy covenant with our
father Abraham. Remember also my father Isaac, and grant
grace unto my sons, and deliver them not into the hands of
the king of Egypt. O my God, do it for the sake of Thy
mercy, redeem my sons and save them from the hands of
the Egyptians, and restore their two brethren unto them."

Also the women and the children in the house of Jacob
prayed to God amid tears, and entreated Him to redeem their
husbands and their fathers out of the hands of the king of
Egypt.[234]


JOSEPH AND BENJAMIN

Great was the joy of Joseph when his brethren stood before
him and Benjamin was with them. In his youngest
brother he saw the true counterpart of his father.[235] He
ordered his son Manasseh,[236] the steward of his house, to
bring the men into the palace, and make ready a meal for
them. But he was to take care to prepare the meat dishes
in the presence of the guests, so that they might see with
their own eyes that the cattle had been slaughtered according
to the ritual prescriptions, and the sinew of the hip which is
upon the hollow of the thigh had been removed.[237]

The dinner to which Joseph invited his brethren was a
Sabbath meal, for he observed the seventh day even before
the revelation of the law. The sons of Jacob refused the
invitation of the steward, and a scuffle ensued. While he
tried to force them into the banqueting hall, they tried to
force him out,[238] for they feared it was but a ruse to get
possession
of them and their asses, on account of the money
they had found in their sacks on their return from their first
journey to Egypt. In their modesty they put the loss of
their beasts upon the same level as the loss of their personal
liberty. To the average man property is as precious as life
itself.[239]

Standing at the door of Joseph's house, they spake to the
steward, and said: "We are in badly reduced circumstances.
In our country we supported others, and now we depend
upon thee to support us." After these introductory words,
they offered him the money they had found in their sacks.
The steward reassured them concerning the money, saying,
"However it may be, whether for the sake of your own
merits, or for the sake of the merits of your fathers, God
hath caused you to find a treasure, for the money ye paid for
the corn came into my hand." Then he brought Simon out
to them. Their brother looked like a leather bottle, so fat
and rotund had he grown during his sojourn in Egypt.[240]
He told his brethren what kind treatment had been accorded
unto him. The very moment they left the city he had been
released from prison, and thereafter he had been entertained
with splendor in the house of the ruler of Egypt.

When Joseph made his appearance, Judah took Benjamin
by the hand, and presented him to the viceroy, and they
all bowed down themselves to him to the earth.[241] Joseph
asked them concerning the welfare of their father and
their grandfather, and they made reply, "Thy servant
our father is well; he is yet alive," and Joseph knew from
their words that his grandfather Isaac was no more.[242] He
had died at the time when Joseph was released from prison,
and the joy of God in the liberation of Joseph was overcast
by His sorrow for Isaac.[243] Then Judah handed his father's
letter to Joseph, who was so moved at seeing the well-known
handwriting that he had to retire to his chamber and weep.
When he came back, he summoned Benjamin to approach
close to him, and he laid his hand upon his youngest
brother's head, and blessed him with the words, "God be
gracious unto thee, my son."[244] His father had once mentioned
"the children which God hath graciously given Thy
servant," and as Benjamin was not among the children thus
spoken of, for he was born later, Joseph compensated him
now by blessing him with the grace of God.[245]

The table was set in three divisions, for Joseph, for his
brethren, and for the Egyptians. The sons of Jacob did not
venture to eat of the dishes set before them, they were afraid
they might not have been prepared according to the ritual
prescriptions--a punishment upon Joseph for having slandered
his brethren, whom he once charged with not being
punctilious in the observance of the dietary laws.[246] The
Egyptians, again, could not sit at the same table with the
sons of Jacob, because the latter ate the flesh of the animals
to which the former paid divine worship.[247]

When all was ready, and the guests were to be seated,
Joseph raised his cup, and, pretending to inhale his knowledge
from it, he said, "Judah is king, therefore let him sit
at the head of the table, and let Reuben the first-born take
the second seat," and thus he assigned places to all his
brethren corresponding to their dignity and their age.[248]
Moreover, he seated the brothers together who were the
sons of the same mother, and when he reached Benjamin,
he said, "I know that the youngest among you has no
brother borne by his own mother, next to whom he might be
seated, and also I have none, therefore he may take his place
next to me."

The brethren marvelled one with another at all this. During
the meal, Joseph took his portion, and gave it to Benjamin,
and his wife Asenath followed his example, and also
Ephraim and Manasseh, so that Benjamin had four portions
in addition to that which he had received like the other sons
of Jacob.[249]

Wine was served at the meal, and it was the first time in
twenty-two years that Joseph and his brethren tasted of it,
for they had led the life of Nazarites, his brethren because
they regretted the evil they had done to Joseph, and Joseph
because he grieved over the fate of his father.[250]

Joseph entered into conversation with his brother Benjamin.
He asked him whether he had a brother borne by his
own mother, and Benjamin answered, "I had one, but I do
not know what hath become of him." Joseph continued his
questions: "Hast thou a wife?"

Benjamin: "Yes, I have a wife and ten sons."

Joseph: "And what are their names? "

Benjamin: "Bela, and Becher, and Ashbel, Gera, and
Naaman, Ehi, and Rosh, Muppim, and Huppim, and Ard."

Joseph: "Why didst thou give them such peculiar
names?"

Benjamin: "In memory of my brother and his sufferings:
Bela, because my brother disappeared among the
peoples; Becher, he was the first-born son of my mother;
Ashbel, he was taken away from my father; Gera, he dwells
a stranger in a strange land; Naaman, he was exceedingly
lovely; Ehi, he was my only brother by my father and my
mother together; Rosh, he was at the head of his brethren;
Muppim, he was beautiful in every respect; Huppim, he was
slandered; and Ard, because he was as beautiful as a rose."[251]

Joseph ordered his magic astrolabe to be brought to
him, whereby he knew all things that happen, and he said
unto Benjamin, "I have heard that the Hebrews are acquainted
with all wisdom, but dost thou know aught of
this?" Benjamin answered, "Thy servant also is skilled
in all wisdom, which my father hath taught me." He then
looked upon the astrolabe, and to his great astonishment he
discovered by the aid of it that he who was sitting upon the
throne before him was his brother Joseph. Noticing Benjamin's
amazement, Joseph asked him, "What hast thou
seen, and why art thou astonished?" Benjamin said, "I
can see by this that Joseph my brother sitteth here before
me upon the throne." And Joseph said: "I am Joseph thy
brother! Reveal not the thing unto our brethren. I will
send thee with them when they go away, and I will command
them to be brought back again into the city, and I will
take thee away from them. If they risk their lives and fight
for thee, then shall I know that they have repented of what
they did unto me, and I will make myself known unto them.
But if they forsake thee, I will keep thee, that thou shouldst
remain with me. They shall go away, and I will not make
myself known unto them."[252]

Then Joseph inquired of Benjamin what his brethren had
told their father after they had sold him into slavery, and
he heard the story of the coat dipped in the blood of a kid
of the goats. "Yes, brother," spoke Joseph, "when they
had stripped me of my coat, they handed me over to the
Ishmaelites,
who tied an apron around my waist, scourged me,
and bade me run off. But a lion attacked the one that beat
me, and killed him, and his companions were alarmed, and
they sold me to other people."[253]

Dismissed by Joseph with kind words, his brethren started
on their homeward journey as soon as the morning was
light, for it is a good rule to "leave a city after sunrise, and
enter a city before sundown."[254] Besides, Joseph had a specific
reason for not letting his brethren depart from the city
during the night. He feared an encounter between them and
his servants, and that his men might get the worst of it, for
the sons of Jacob were like the wild beasts, which have the
upper hand at night.


THE THIEF CAUGHT

They were not yet far beyond the city gates, when Joseph
dispatched Manasseh, the steward of his house, to follow
after them, and look for the silver cup that he had concealed
in Benjamin's sack. He knew his brethren well, he
did not venture to let them get too far from the city before
he should attempt to force their return. He hoped that the
nearness of the city would intimidate them and make them
heed his commands. Manasseh therefore received the order
to bring them to a halt, by mild speech if he could, or by
rough speech if he must, and carry them back to the city.[255]
He acted according to his instructions. When the brethren
heard the accusation of theft , they said: "With whomsoever
of thy servants the cup be found, let him die, and we
also will be my lord's bondmen." And Manasseh said, "As
you say, so were it proper to do, for if ten persons are
charged with theft, and the stolen object is found with one
of them, all are held responsible. But I will not be so hard.
He with whom the cup is found shall be the bondman, and
the rest shall be blameless."

He searched all the sacks, and in order not to excite the
suspicion that he knew where the cup was, he began at Reuben,
the eldest, and left off at Benjamin, the youngest, and
the cup was found in Benjamin's sack. In a rage, his
brethren shouted at Benjamin, "O thou thief and son of a
thief! Thy mother brought shame upon our father by her
thievery, and now thou bringest shame upon us." But he
replied, "Is this matter as evil as the matter of the kid of
the goats--as the deed of the brethren that sold their own
brother into slavery?"[256]

In their fury and vexation, the brethren rent their clothes.
God paid them in their own coin. They had caused Jacob
to tear his clothes in his grief over Joseph, and now they
were made to do the same on account of their own troubles.
And as they rent their clothes for the sake of their brother
Benjamin, so Mordecai, the descendant of Benjamin, was
destined to rend his on account of his brethren, the people of
Israel. But because mortification was inflicted upon the
brethren through Manasseh, the steward of Joseph, the
allotment of territory given to the tribe of Manasseh was
"torn" in two, one-half of the tribe had to live on one side
of the Jordan, the other half on the other side. And Joseph,
who had not shrunk from vexing his brethren so bitterly
that they rent their clothes in their abasement, was punished,
in that his descendant Joshua was driven to such despair
after the defeat of Ai that he, too, rent his clothes.[257]

Convicted of theft beyond the peradventure of a doubt,
the brethren of Joseph had no choice but to comply with the
steward's command and return to the city. They accompanied
him without delay. Each of them loaded his ass himself, raising
the burden with one hand from the ground to
the back of the beast, and then they retraced their steps
cityward,[258] and as they walked, they rapped Benjamin roughly
on the shoulder, saying, "O thou thief and son of a thief,
thou hast brought the same shame upon us that thy mother
brought upon our father." Benjamin bore the blows and the
abusive words in patient silence, and he was rewarded for
his humility. For submitting to the blows upon his shoulder,
God appointed that His Shekinah should "dwell between
his shoulders," and He also called him "the beloved of the
Lord."[259]

Joseph's brethren returned to the city without fear.
Though it was a great metropolis, in their eyes it appeared
but as a hamlet of ten persons, which they could wipe out
with a turn of the hand.[260] They were led into the presence
of Joseph, who, contrary to his usual habit, was not holding
a session of the court in the forum on that day. He remained
at home, that his brethren might not be exposed to
shame in public. They fell to the earth before him, and
thus came true his dream of the eleven stars that made
obeisance to him.[261] But even while paying homage to Joseph,
Judah was boiling inwardly with suppressed rage, and
he said to his brethren, "Verily, this man hath forced me to
come back hither only that I should destroy the city on this
day."

Guarded by his valiant men on the right and on the left,
Joseph addressed his brethren, snarling, "What deed is this
that ye have done, to steal away my cup? I know well, ye
took it in order to discover with its help the whereabouts of
your brother that hath disappeared."[262] Judah was spokesman,
and he replied: "What shall we say unto my lord
concerning the first money that he found in the mouth of
our sacks? What shall we speak concerning the second
money that also was in our sacks? And how shall we
clear ourselves concerning the cup? We cannot acknowledge
ourselves guilty, for we know ourselves to be innocent
in all these matters. Yet we cannot avow ourselves innocent,
because God hath found out the iniquity of thy servants,
like a creditor that goes about and tries to collect a
debt owing to him.[263] Two brothers take care not to enter
a house of mirth and festivity together, that they be not
exposed to the evil eye, but we all were caught together in
one place, by reason of the sin which we committed in
company."

Joseph: "But if your punishment is for selling Joseph,
why should this brother of yours suffer, the youngest, he
that had no part in your crime.

Judah: "A thief and his companions are taken together."

Joseph: "If you could prevail upon yourselves to report
to your father concerning a brother that had not stolen, and
had brought no manner of shame upon you, that a wild
beast had torn him, you will easily persuade yourselves to
say it concerning a brother that hath stolen, and hath
brought shame upon you. Go hence, and tell your father,
'The rope follows after the water bucket.'[264] But," continued
Joseph, shaking his purple mantle, "God forbid that
I should accuse you all of theft. Only the youth that stole
the cup in order to divine his brother's whereabouts shall
remain with me as my bondman; but as for you, get you up
in peace unto your father."

The holy spirit called out, "Great peace have they which
love thy law!"

The brethren all consented to yield Benjamin to the ruler
of Egypt, only Judah demurred, and he cried out, "Now it
is all over with peace!" and he prepared to use force, if
need be, to rescue Benjamin from slavery.[265]


JUDAH PLEADS AND THREATENS.

Joseph dismissed his brethren, and carried Benjamin off
by main force, and locked him up in a chamber. But Judah
broke the door open and stood before Joseph with his
brethren.[266] He determined to use in turn the three means of
liberating Benjamin at his disposal. He was prepared to
convince Joseph by argument, or move him by entreaties, or
resort to force, in order to accomplish his end.[267]

He spake: "Thou doest a wrong unto us. Thou who
didst say, 'I fear God,' thou showest thyself to be like unto
Pharaoh, who hath no fear of God. The judgments which
thou dost pronounce are not in accordance with our laws, nor
are they in accordance with the laws of the nations. According
to our law, a thief must pay double the value of what he
hath stolen. Only, if he hath no money, he is sold into slavery,
but if he hath the money, he maketh double restitution.
And according to the law of the nations, the thief is deprived
of all he owns. Do so, but let him go free. If a man buys
a slave, and then discovers him to be a thief, the transaction
is void. Yet thou desirest to make one a slave whom thou
chargest with being a thief. I suspect thee of wanting to
keep him in thy power for illicit purposes,[268] and in this
lustfulness thou resemblest Pharaoh. Also thou art like Pharaoh
in that thou makest a promise and keepest it not. Thou
saidst unto thy servants, Bring thy youngest brother down
unto me, that I may set mine eyes upon him. Dost thou call
this setting thine eyes upon him?[269] If thou didst desire
nothing beside a slave, then wouldst thou surely accept our
offer to serve thee as bondmen instead of Benjamin. Reuben
is older than he, and I exceed him in strength. It cannot
but be as I say, thou hast a lustful purpose in mind with
our brother.[270]

"Therefore let these words of mine which I am about to
speak find entrance into thy heart: For the sake of the
grandmother of this lad were Pharaoh and his house
stricken with sore plagues, because he detained her in his
palace a single night against her will. His mother died a
premature death, by reason of a curse which his father uttered
in inconsiderate haste. Take heed, then, that this man's
curse strike thee not and slay thee. Two of us destroyed the
whole of a city on account of one woman, how much more
would we do it for the sake of a man, and that man the
beloved of the Lord, in whose allotment it is appointed that
God shall dwell!

"If I but utter a sound, death-dealing pestilence will
stalk through the land as far as No. In this land Pharaoh
is the first, and thou art the second after him, but in our
land my father is the first, and I am the second. If thou
wilt not comply with our demand, I will draw my sword,
and hew thee down first, and then Pharaoh."

When Judah gave utterance to this threat, Joseph made a
sign, and Manasseh stamped his foot on the ground so that
the whole palace shook. Judah said, "Only one belonging to
our family can stamp thus!" and intimidated by this display
of great strength, he moderated his tone and manner.
"From the very beginning," he continued to speak, "thou
didst resort to all sorts of pretexts in order to embarrass us.
The inhabitants of many countries came down into Egypt to
buy corn, but none of them didst thou ask questions about
their family relations. In sooth, we did not come hither to
seek thy daughter in marriage, or peradventure thou desirest
an alliance with our sister? Nevertheless we gave
thee an answer unto all thy questions."

Joseph replied: "Verily, thou canst talk glibly! Is there
another babbler like thee among thy brethren?[271] Why dost
thou speak so much, while thy brethren that are older than
thou, Reuben, Simon, and Levi, stand by silent?"

Judah: "None of my brethren has so much at stake as I
have, if Benjamin returns not to his father. I was a surety
to my father for him, saying, If I bring him not unto thee,
and set him before thee, then let me bear the blame forever,
in this world and in the world to come.[272]

The other brethren withheld themselves intentionally from
taking part in the dispute between Judah and Joseph, saying,
"Kings are carrying on a dispute, and it is not seemly for
us to interfere between them."[273] Even the angels descended
from heaven to earth to be spectators of the combat between
Joseph the bull and Judah the lion, and they said, "It lies
in the natural course of things that the bull should fear the
lion, but here the two are engaged in equal, furious combat."

In reply to Judah, when he explained that his great interest
in Benjamin's safety was due to the pledge he had
given to his father, Joseph spoke: "Why wast thou not a
surety for thy other brother, when ye sold him for twenty
pieces of silver? Then thou didst not regard the sorrow
thou wast inflicting upon thy father, but thou didst say, A
wild beast hath devoured Joseph. And yet Joseph had done
no evil, while this Benjamin has committed theft. Therefore,
go up and say unto thy father, The rope hath followed
after the water bucket."

These words had such an effect upon Judah that he broke
out in sobs, and cried aloud, "How shall I go up to my
father, and the lad be not with me?"[274] His outcry reached
to a distance of four hundred parasangs, and when Hushim
the son of Dan heard it in Canaan, he jumped into Egypt
with a single leap and joined his voice with Judah's, and
the whole land was on the point of collapsing from the great
noise they produced. Joseph's valiant men lost their teeth,
and the cities of Pithom and Raamses were destroyed, and
they remained in ruins until the Israelites built them
up again under taskmasters. Also Judah's brethren, who
had kept quiet up to that moment, fell into a rage, and
stamped on the ground with their feet until it looked as
though deep furrows had been torn in it by a ploughshare.[275]
And Judah addressed his brethren, "Be brave, demean yourselves
as men, and let each one of you show his heroism, for
the circumstances demand that we do our best."

Then they resolved to destroy Mizraim, the city of Egypt,
and Judah said, "I will raise my voice, and with it destroy
Egypt."

Reuben: "I will raise my arm, and crush it out of
existence."

Simon: "I will raise my hand, and lay waste its palaces."

Levi: "I will draw my sword, and slay the inhabitants
of Egypt."

Issachar: "I will make the land like unto Sodom."

Zebulon: "Like unto Gomorrah will I render it."

Dan: "I will reduce it to a desert."[276]

Then Judah's towering rage began to show signs of breaking
out: his right eye shed tears of blood; the hair above
his heart grew so stiff that it pierced and rent the five
garments
in which he was clothed; and he took brass rods, bit
them with his teeth, and spat them out as fine powder.
When Joseph observed these signs, fear befell him, and in
order to show that he, too, was a man of extraordinary
strength, he pushed with his foot against the marble pedestal
upon which he sat, and it broke into splinters.
Judah exclaimed, "This one is a hero equal to myself!"
Then he tried to draw his sword from its scabbard in order
to slay Joseph, but the weapon could not be made to budge,
and Judah was convinced thereby that his adversary was a
God-fearing man, and he addressed himself to the task of
begging him to let Benjamin go free, but he remained
inexorable.[277]

Judah then said: "What shall we say unto our father,
when he seeth that our brother is not with us, and he will
grieve over him?"

Joseph: "Say that the rope hath followed after the water
bucket."

Judah: "Thou art a king, why dost thou speak in this
wise, counselling a falsehood? Woe unto the king that is
like thee!"

Joseph: "Is there a greater falsehood than that ye spake
concerning your brother Joseph, whom you sold to the
Midianites for twenty pieces of silver, telling your father,
An evil beast bath devoured him?"

Judah: "The fire of Shechem burneth in my heart, now
will I burn all thy land with fire."

Joseph: "Surely, the fire kindled to burn Tamar, thy
daughter-in-law, who did kill thy sons, will extinguish the
fire of Shechem."

Judah: "If I pluck out a single hair from my body, I will
fill the whole of Egypt with its blood."

Joseph: "Such is it your custom to do; thus ye did unto
your brother whom you sold, and then you dipped his coat
in blood, brought it to your father, and said, An evil beast
hath devoured him, and here is his blood."

When Judah heard this, he was exceedingly wroth, and
he took a stone weighing four hundred shekels that was
before him, cast it toward heaven with one hand, caught it
with his left hand, then sat upon it, and the stone turned into
dust. At the command of Joseph, Manasseh did likewise
with another stone, and Joseph said to Judah: "Strength
hath not been given to you alone, we also are powerful men.
Why, then, will ye all boast before us?" Then Judah sent
Naphtali forth, saying, "Go and count all the streets of the
city of Egypt and come and tell me the number," but Simon
interposed, saying, "Let not this thing trouble you, I will
go to the mount, and take up one huge stone from the
mount, throw it over the whole of Mizraim, the city of
Egypt, and kill all therein."

Hearing all these words, which they spake aloud, because
they did not know that he understood Hebrew, Joseph bade
his son Manasseh make haste and gather together all the
inhabitants of Egypt, and all the valiant men, and let them
come to him on horseback and afoot. Meantime Naphtali
had gone quickly to execute Judah's bidding, for he was as
swift as the nimble hart, he could run across a field of corn
without breaking an ear. And he returned and reported
that the city of Egypt was divided into twelve quarters.
Judah bade his brethren destroy the city; he himself undertook
to raze three quarters, and he assigned the nine remaining
quarters to the others, one quarter to each.

In the meantime Manasseh had assembled a great army,
five hundred mounted men and ten thousand on foot,
among them four hundred valiant heroes, who could fight
without spear or sword, using only their strong, unarmed
hands. To inspire his brethren with more terror, Joseph
ordered them to make a loud noise with all sorts of instruments,
and their appearance and the hubbub they produced
did, indeed, cause fear to fall upon some of the brethren of
Joseph. Judah, however, called to them, "Why are you
terrified, seeing that God grants us His mercy?" He drew
his sword, and uttered a wild cry, which threw all the people
into consternation, and in their disordered flight many fell
over each other and perished, and Judah and his brethren
followed after the fleeing people as far as the house of
Pharaoh. Returning to Joseph, Judah again broke out in
loud roars, and the reverberations caused by his cries were
so mighty that all the city walls in Egypt and in Goshen fell
in ruins, the pregnant women brought forth untimely births,
and Pharaoh was flung from his throne. Judah's cries
were heard at a great distance, as far off as Succoth.

When Pharaoh learnt the reason of the mighty uproar, he
sent word to Joseph that he would have to concede the demands
of the Hebrews, else the land would suffer destruction.
"Thou canst take thy choice," were the words of
Pharaoh, "between me and the Hebrews, between Egypt
and the land of the Hebrews. If thou wilt not heed my command,
then leave me and go with them into their land."


JOSEPH MAKES HIMSELF KNOWN

Seeing that his brethren were, indeed, on the point of
destroying Egypt, Joseph resolved to make himself known
to them, and he cast around for a proper opening, which
would lead naturally to his announcement. At his behest,
Manasseh laid his hand upon Judah's shoulder, and his touch
allayed Judah's fury, for he noticed that he was in contact
with a kinsman of his, because such strength existed in no
other family. Then Joseph addressed Judah gently, saying:[278]
"I should like to know who advised him to steal the
cup. Could it have been one of you?" Benjamin replied:
"Neither did they counsel theft, nor did I touch the cup."
"Take an oath upon it," demanded Joseph, and Benjamin
complied with his brother's request: "I swear that I did not
touch the cup! As true as my brother Joseph is separated
from me; as true as I had nothing to do with the darts that
my brethren threw at him; as true as I was not one of those
to take off his coat; as true as I had no part in the transaction
by which he was given over to the Ishmaelites; as true
as I did not help the others dip his coat in blood; so true
is my oath, that they did not counsel theft, and that I did
not commit theft."

Joseph: "How can I know that this oath of thine taken
upon thy brother's fate is true?"

Benjamin: "From the names of my ten sons, which I
gave them in memory of my brother's life and trials, thou
canst see how dearly I loved him. I pray thee, therefore,
do not bring down my father with sorrow to the grave."

Hearing these words of abiding love, Joseph could refrain
himself no longer. He could not but make himself known
unto his brethren.[279] He spake these words to them: "Ye
said the brother of this lad was dead. Did you yourselves
see him dead before you?" They answered, "Yes!"

Joseph: "Did you stand beside his grave?"

The brethren: "Yes!"

Joseph: "Did you throw clods of earth upon his corpse?"

The brethren: "No."

Then Joseph reflected, saying to himself: "My brethren
are as pious as aforetime, and they speak no lies. They said
I was dead, because when they abandoned me, I was poor,
and 'a poor man is like unto a dead man;' they stood beside
my grave, that is the pit into which they cast me; but they
did not say that they had shovelled earth upon me, for that
would have been a falsehood."

Turning to his brethren, he said: "Ye lie when ye say
that your brother is dead. He is not dead. You sold him,[280]
and I did buy him. I shall call him, and set him before your
eyes," and he began to call, "Joseph, son of Jacob, come
hither! Joseph, son of Jacob, come hither! Speak to thy
brethren who did sell thee." The others turned their eyes
hither and thither, to the four corners of the house, until
Joseph called to them: "Why look ye here and there? Behold, I am
Joseph your brother! "Their souls fled away
from them, and they could make no answer, but God permitted
a miracle to happen, and their souls came back to
them.

Joseph continued, "Ye see it with your own eyes, and also
my brother Benjamin seeth it with his eyes, that I speak
with you in Hebrew, and I am truly your brother." But
they would not believe him. Not only had he been transformed
from a smooth-faced youth into a bearded man since
they had abandoned him, but also the forsaken youth now
stood before them the ruler of Egypt. Therefore Joseph
bared his body and showed them that he belonged to the
descendants
of Abraham.

Abashed they stood there, and in their rage they desired
to slay Joseph as the author of their shame and their suffering.
But an angel appeared and flung them to the four
corners of the house. Judah raised so loud an outcry that
the walls of the city of Egypt tumbled down, the women
brought forth untimely births, Joseph and Pharaoh both
rolled down off their thrones, and Joseph's three hundred
heroes lost their teeth, and their heads remained forever
immobile, facing backward, as they had turned them to discover
the cause of the tumult. Yet the brethren did not venture
to approach close to Joseph, they were too greatly
ashamed of their behavior toward their brother.[281] He
sought to calm them, saying, "Now be not grieved, nor
angry with yourselves, that ye sold me hither, for God did
send me before you to preserve life."

Even such kind words of exhortation did not banish their
fear, and Joseph continued to speak, "As little as I harbor
vengeful thoughts in my heart against Benjamin, so little
do I harbor them against you."And still his brethren were
ill at case, and Joseph went on, "Think you that it is possible
for me to inflict harm upon you? If the smoke of ten
candles could not extinguish one, how can one extinguish
ten?"

At last the brethren were soothed, and they went up to
Joseph,[282] who knew each by name, and, weeping, he embraced
and kissed them all in turn. The reason why he wept
was that his prophetic spirit showed him the descendants of
his brethren enslaved by the nations.[283] Especially did he
weep upon Benjamin's neck, because he foresaw the destruction
decreed for the two Temples to be situated in the allotment
of Benjamin. And Benjamin also wept upon Joseph's
neck, for the sanctuary at Shiloh, in the territory of Joseph
which was likewise doomed to destruction.[284]

Pharaoh was well pleased with the report of the reconciliation
between Joseph and the Hebrews, for he had feared
that their dissensions might cause the ruin of Egypt, and he
sent his servants to Joseph, that they take part in his joy.
Also he sent word to Joseph that it would please him well if
his brethren took up their abode in Egypt, and he promised
to assign the best parts of the land to them for their
dwelling-place.[285]

Not all the servants of Pharaoh were in agreement with
their master concerning this invitation to the Hebrews.
Many among them were disquieted, saying, "If one of the
sons of Jacob came hither, and he was advanced to a high
position over our heads, what evil will happen to us when
ten more come hither?"[286]

Joseph gave all his brethren two changes of raiment, one
for use on the ordinary days of the week and one for use
on the Sabbath, for, when the cup was found with Benjamin,
they had rent their clothes, and Joseph would not have
his brethren go about in torn garments.[287] But to Benjamin
he gave five changes of raiment, though not in order to
distinguish him above his brethren. Joseph remembered
only too well what mischief his father had caused by giving
him the coat of many colors, thereby arousing the envy of
his brethren. He desired only to intimate that Mordecai, a
descendant of Benjamin, would once be arrayed in five royal
garments.[288]

Joseph presented his brethren, apparelled in their gold and
silver embroidered clothes, before Pharaoh, who was well
pleased to become acquainted with them when he saw that
they were men of heroic stature and handsome appearance.[289]
He gave them wagons, to bring their families down
into Egypt, but as they were ornamented with images of
idols, Judah burnt them,[290] and Joseph replaced them with
eleven other wagons, among them the one he had ridden in
at his accession to office, to view the land of Egypt. This
was to be used by his father on his journey to Egypt. For
each of his brothers' children, he sent raiments, and also one
hundred pieces of silver for each, but for each of the children
of Benjamin he sent ten changes of raiment. And for
the wives of his brethren he gave them rich garments of
state, such as were worn by the wives of the Pharaohs, and
also ointments and aromatic spices. To his sister Dinah he
sent silver and gold embroidered clothes, and myrrh, aloes,
and other perfumes, and such presents he gave also to the
wife and the daughters-in-law of Benjamin. For themselves
and for their wives the brethren received all sorts of precious
stones and jewelled ornaments, like those that are worn by
the Egyptian nobility.

Joseph accompanied his eleven brethren to the frontier,
and there he took leave of them with the wish that they and
all their families come down to Egypt,[291] and he enjoined
upon them, besides, three maxims to be observed by travellers:
Do not take too large steps; do not discuss Halakic
subjects, that you lose not your way; and enter the city at
the latest with the going down of the sun.[292]


JACOB RECEIVES THE GLAD TIDINGS

In blithe spirits the sons of Jacob journeyed up to the
land of Canaan, but when they reached the boundary line,
they said to one another, "How shall we do? If we appear
before our father and tell him that Joseph is alive, he will be
greatly frightened, and he will not be inclined to believe
us." Besides, Joseph's last injunction to them had been to
take heed and not startle their father with the tidings of joy.

On coming close to their habitation, they caught sight of
Serah, the daughter of Asher, a very beautiful maiden, and
very wise, who was skilled in playing upon the harp. They
summoned her unto them and gave her a harp, and bade her
play before Jacob and sing that which they should tell her.
She sat down before Jacob, and, with an agreeable melody,
she sang the following words, accompanying herself upon
the harp: "Joseph, my uncle, liveth, he ruleth over the
whole of Egypt, he is not dead!" She repeated these words
several times, and Jacob grew more and more pleasurably
excited. His joy awakened the holy spirit in him, and he
knew that she spoke the truth.[293] The spirit of prophecy
never visits a seer when he is in a state of lassitude or in a
state of grief; it comes only together with joy. All the
years of Joseph's separation from him Jacob had had no
prophetic visions, because he was always sad, and only when
Serah's words reawakened the feeling of happiness in his
heart, the prophetic spirit again took possession of him.[294]
Jacob rewarded her therefor with the words, "My daughter,
may death never have power over thee, for thou didst revive
my spirit." And so it was. Serah did not die, she entered
Paradise alive. At his bidding, she repeated the words she
had sung again and again, and they gave Jacob great joy
and delight, so that the holy spirit waxed stronger and
stronger within him.

While he was sitting thus in converse with Serah, his sons
appeared arrayed in all their magnificence, and with all the
presents that Joseph had given them, and they spake to
Jacob, saying: "Glad tidings! Joseph our brother liveth!
He is ruler over the whole land of Egypt, and he sends thee
a message of joy." At first Jacob would not believe them,
but when they opened their packs, and showed him the presents
Joseph had sent to all, he could not doubt the truth of
their words any longer.[295]

Joseph had had a premonition that his father would refuse
to give his brethren credence, because they had tried to deceive
him before, and "it is the punishment of the liar that
his words are not believed even when he speaks the truth."
He had therefore said to them, "If my father will not believe
your words, tell him that when I took leave of him, to see
whether it was well with you, he had been teaching me the
law of the heifer whose neck is broken in the valley." When
they repeated this, every last vestige of Jacob's doubt
disappeared, and he said: "Great is the steadfastness of my
son Joseph. In spite of all his sufferings he has remained
constant in his piety.[296] Yea, great are the benefits that
the Lord hath conferred upon me. He saved me from the
hands of Esau, and from the hands of Laban, and from the
Canaanites who pursued after me. I have tasted many joys,
and I hope to see more, but never did I hope to set eyes upon
Joseph again, and now I shall go down to him and behold
him before my death."[297]

Then Jacob and the members of his family put on the
clothes Joseph had sent, among them a turban for Jacob,
and they made all preparations to journey down into Egypt
and dwell there with Joseph and his family. Hearing of his
good fortune, the kings and the grandees of Canaan came
to wait upon Jacob and express sympathy with him in his
joy, and he prepared a three days' banquet for them.[298]

Jacob, however, would not go down into Egypt without
first inquiring whether it was the will of God that he should
leave the Holy Land.[299] He said, "How can I leave the land
of my fathers, the land of my birth, the land in which the
Shekinah dwells, and go into an unclean land, inhabited by
slaves of the sons of Ham, a land wherein there is no fear of
God?"[300] Then he brought sacrifices in honor of God, in
the expectation that a Divine vision would descend upon
him and instruct him whether to go down into Egypt or
have Joseph come up to Canaan. He feared the sojourn
in Egypt, for he remembered the vision he had had at
Beth-el on leaving his father's house,[301] and he said to God:
"I resemble my father. As he was greedy in filling his maw,
so am I, and therefore I would go down into Egypt in consequence
of the famine. As my father preferred one son to
the other, so had I a favorite son, and therefore I would go
down into Egypt to see Joseph. But in this I do not resemble
my father, he had only himself to provide for, and
my house consists of seventy souls, and therefore am I compelled
to go down into Egypt. The blessing which my father
gave me was not fulfilled in me, but in my son Joseph, whom
peoples serve, and before whom nations bow down."[302]

Then the Shekinah addressed Jacob, calling his name
twice in token of love,[303] and bidding him not to fear the
Egyptian slavery foretold for the descendants of Abraham,
for God would have pity upon the suffering of his children
and deliver them from bondage.[304] God furthermore said, "I
will go down into Egypt with thee," and the Shekinah
accompanied Jacob thither, bringing the number of the company
with which he entered Egypt up to seventy.[305] But as
Jacob entertained fears that his descendants would stay
there forever, God gave him the assurance that He would
lead him forth together with all the pious that were like
unto him.[306] And God also told Jacob that Joseph had remained
steadfast in his piety even in Egypt, and he might
dismiss all doubts from his mind on this score, for it was his
anxiety on this account that had induced Jacob to consider
going down into Egypt; he wanted only to make sure of
Joseph's faithfulness, and then return home, but God
commanded him to go thither and remain there.[307]

Before Jacob left Canaan, he went to Beer-sheba, to hew
down the cedars that Abraham had planted there, and
take them with him to Egypt. For centuries these cedar
trees remained in the possession of his descendants; they
carried them with them when they left Egypt, and they
used them in building the Tabernacle.[308]

Although Joseph had put wagons at the disposal of his
brethren for the removal of his family from Canaan to
Egypt, they yet carried Jacob upon their arms, for which
purpose they divided themselves into three divisions, one
division after the other assuming the burden. As a reward
for their filial devotion, God redeemed their descendants
from Egypt.[309]

Judah was sent on ahead by his father, to erect a dwelling
in Goshen, and also a Bet ha-Midrash, that Jacob might set
about instructing his sons at once after his arrival. He
charged Judah with this honorable task in order to compensate
him for a wrong he had done him. All the years
of Joseph's absence he bad suspected Judah of having made
away with Rachel's son.[310] How little the suspicion was
justified he realized now when Judah in particular had been
assiduous in securing the safety of Benjamin, the other son
of Rachel. Jacob therefore said to Judah: "Thou hast done
a pious, God-bidden deed, and hast shown thyself to be a
man capable of carrying on negotiations with Joseph. Complete
the work thou hast begun! Go to Goshen, and together
with Joseph prepare all things for our coming. Indeed,"
continued Jacob, "thou wast the cause of our going down
into Egypt, for it was at thy suggestion that Joseph was sold
as a slave, and, also, through thy descendants Israel will be
led forth out of Egypt."[311]

When Joseph was informed of the approach of his father,
he rejoiced exceedingly, chiefly because his coming would
stop the talk of the Egyptians, who were constantly referring
to him as the slave that had dominion over them.
"Now," thought Joseph, "they will see my father and my
brethren, and they will be convinced that I am a free-born
man, of noble stock."

In his joy in anticipation of seeing his father, Joseph
made ready his chariot with his own hands, without waiting
for his servants to minister to him, and this loving action
redounded later to the benefit of the Israelites, for it rendered
of none effect Pharaoh's zeal in making ready his
chariot himself, with his own hands, to pursue after the
Israelites.[312]


JACOB ARRIVES IN EGYPT


When the Egyptian nobles observed their viceroy completing
his preparations to meet his father, they did the
same.[313] Indeed, Joseph had issued a proclamation throughout
the land, threatening with death all that did not go forth
to meet Jacob. The procession that accompanied him was
composed of countless men, arrayed in byssus and purple,
and marching to the sound of all sorts of musical instruments.
Even the women of Egypt had a part in the reception
ceremonies. They ascended to the roofs of the houses
and the walls of the cities, ready to greet Jacob with the
music of cymbals and timbrels.

Joseph wore the royal crown upon his head, Pharaoh had
yielded it to him for the occasion. He descended from his
chariot when he was at a distance of about fifty ells from his
father, and walked the rest of the way on foot, and his example
was followed by the princes and nobles of Egypt.
When Jacob caught sight of the approaching procession, he
was rejoiced,[314] and even before he recognized Joseph, he
bowed down before him, but for permitting his father to
show him this mark of honor, punishment was visited upon
Joseph. He died an untimely death, before the years of life
assigned to him had elapsed.[315]

That no harm befall Jacob from a too sudden meeting
with him, Joseph sent his oldest son ahead with five horses,
the second son following close after him in the same way.
As each son approached, Jacob thought he beheld Joseph,
and so he was prepared gradually to see him face to face.[316]

Meantime Jacob had espied, from where he was seated, a
man in royal robes among the Egyptians, a crown upon
his head, and a purple mantle over his shoulders, and
he asked Judah who it might be. When he was told that it
was Joseph, his joy was great over the high dignity attained
by his son.

By this time Joseph had come close to his father, and he
bowed himself before him down to the earth, and all the
people with him likewise prostrated themselves.[317] Then
Joseph fell upon his father's neck, and he wept bitterly. He
was particularly grieved that he had permitted his father
to bow down before him but a little while before without
hindering it.[318] At the very moment when Joseph embraced
his father, Jacob was reciting the Shema', and he did not
allow himself to be interrupted in his prayer,[319] but then he
said, "When they brought me the report of the death of
Joseph, I thought I was doomed to double death--that I
should lose this world and the world to come as well. The
Lord had promised to make me the ancestor of twelve tribes,
and as the death of my son rendered it impossible that this
promise should be realized, I feared I had incurred the doom
by my own sins, and as a sinner I could not but expect
to forfeit the future world, too. But now that I have
beheld thee alive, I know that my death will be only for the
world here below."[320]

Such was the manner of Jacob's arrival in Egypt. He
came with his whole family, sixty-nine persons they were in
all, but the number was raised to seventy by the birth of
Jochebed, afterward the mother of Moses, which took place
when the cavalcade had advanced to the space between the
one and the other city wall.[321] All the males in his family
were married men; even Pallu and Hezron, the latter of
whom was but one year old at the time of their migration,
and the former but two years, had the wives with them that
had been chosen for them by their parents.[322] In general,
all the sons and grandsons of Jacob had married young, some
of them had been fathers at the age of seven.[323]

Joseph took some from among his brethren, and presented
them to Pharaoh. He chose the weakest of them,
that the king might not be tempted to retain them in his
service as warriors.[324] And as he did not desire his family
to live at close quarters with the Egyptians and perhaps
amalgamate with them, he introduced them as shepherds.
The Egyptians worshipped the constellation of the rain,
and paid divine honors to animals, and they kept aloof
from shepherds. Pharaoh therefore was inclined to grant
Joseph's wish, to give them the pasture land of Goshen for
their sojourning place, the land that was theirs by right, for
the Pharaoh that took Sarah away from Abraham by force
had given it to her as her irrevocable possession.[325]

In their conversation with Pharaoh the brethren of Joseph
made it plain to the Egyptian king that it was not their
intention to remain in Egypt forever, it was to be only a
temporary dwelling-place.[326]

Then Joseph set Jacob his father before Pharaoh, and
when the king saw him, he said to Og, who happened to be
with him at that moment, "Seest thou! Thou wast wont
to call Abraham a sterile mule, and here is his grandson
with a family of seventy persons!" Og would not believe
his own eyes, he thought Abraham was standing before
him, so close was the resemblance between Jacob and his
progenitor. Then Pharaoh asked about Jacob's age, to find
out whether he actually was Jacob, and not Abraham. And
Jacob said unto Pharaoh, "The days of the years of my
pilgrimage are an hundred and thirty years," using the
word pilgrimage in reference to life on earth, which the
pious regard as a temporary sojourn in alien lands. "Few
and evil," he continued, "have been the days of the years of
my life. In my youth I had to flee to a strange land on account
of my brother Esau, and now, in my old age, I must
again go to a strange land, and my days have not attained
unto the days of the years of the life of my fathers in the
days of their pilgrimage." These words sufficed to convince
Pharaoh and Og that the man standing before them
was not Abraham, but his grandson.[327]

When Jacob uttered the words, "The days of the years
of my pilgrimage have been few and evil," God said to him:
"Jacob, I saved thee out of the hands of Esau and Laban,
I restored Joseph unto thee, and made him to be a king and
a ruler, and yet thou speakest of few and evil days. Because
of thy ingratitude, thou wilt not attain unto the days
of the years of the life of thy fathers," and Jacob died at
an age thirty-three years less than his father Isaac's.[328]

On going out from the presence of Pharaoh, Jacob
blessed the king with the words, "May the years still in
store for me be given unto thee, and may the Nile overflow
its banks henceforth again and water the land." His words
were fulfilled. In order to show that the pious are a blessing
for the world, God caused the Nile to rise above its bed
and fructify the land of Egypt.[329]


JOSEPH'S KINDNESS AND GENEROSITY

Jacob and his family now settled in the land of Goshen,
and Joseph provided them with all things needful, not only
with food and drink, but also with clothing, and in his love
and kindness he entertained his father and his brethren
daily at his own table.[330] He banished the wrong done to him
by his brethren from his mind, and he besought his father
to pray to God for them, that He should forgive their great
transgression. Touched by this noble sign of love, Jacob
cried out, "O Joseph, my child, thou hast conquered the
heart of thy father Jacob."[331]

Joseph had other virtues, besides. The title "the God-
fearing one," borne only by him, Abraham, Job, and Obadiah,
he gained by reason of his kindness of heart and his generosity.
Whatever he gave his brethren, he gave with a
"good eye," a liberal spirit. If it was bread for food, it
was sure to be abundant enough, not only to satisfy the
hunger of all, but also for the children to crumble, as is
their habit.[332]

But Joseph was more than a helper to his family. As a
shepherd pastures his flock, so he provided for the whole
world during the years of famine. The people cursed Pharaoh,
who kept the stores of corn in his treasure chambers
for his own use, and they blessed Joseph, who took thought
for the famishing, and sold grain to all that came.[333] The
wealth which he acquired by these sales was lawful gain,
for the prices were raised, not by him, but by the Egyptians
themselves.[334] One part of his possessions, consisting of
gold and silver and precious stones, Joseph buried in four
different places, in the desert near the Red Sea, on the banks
of the Euphrates, and in two spots in the desert in the vicinity
of Persia and Media.[335] Korah discovered one of the hiding-
places, and the Roman emperor Antoninus, the son of Severus,
another. The other two will never be found, because
God has reserved the riches they hold for the pious, to be
enjoyed by them in the latter days, the days of the Messiah.[336]
The remainder of Joseph's possessions he gave
away, partly to his brethren and their families, and partly
to Pharaoh, who put them into his treasury.[337]

The wealth of the whole world flowed into Egypt at that
time, and it remained there until the exodus of the Israelites.
They took it along, leaving Egypt like a net without fish.
The Israelites kept the treasure until the time of Rehoboam,
who was deprived of it by the Egyptian king Shishak, and
he in turn had to yield it to Zerah, the king of Ethiopia.
Once more it came into possession of the Jews when King
Asa conquered Zerah, but this time they held it for only a
short while, for Asa surrendered it to the Aramean king
Ben-hadad, to induce him to break his league with Baasha,
the king of the Ten Tribes. The Ammonites, in turn, captured
it from Ben-hadad, only to lose it in their war with the
Jews under Jehoshaphat. Again it remained with the Jews,
until the time of King Ahaz, who sent it to Sennacherib as
tribute money. Hezekiah won it back, but Zedekiah, the last
king of the Jews, lost it to the Chaldeans, from whom it
came to Persia, thence to the Greeks, and finally to the
Romans, and with the last it remained for all time.[338]

The people were soon left without means to purchase the
corn they needed. In a short time they had to part with
their cattle, and when the money thus secured was spent,
they sold their land to Joseph, and even their persons.
Many of them would cover themselves with clay and appear
before Joseph, and say to him, "O lord king, see me
and see my possessions!" And so Joseph bought all the
land of Egypt, and the inhabitants became his tenants, and
they gave a fifth of their ingatherings unto joseph.[339]

The only class of the people permitted to remain in possession
of their land were the priests. Joseph owed them
gratitude, for they had made it possible for him to become
the ruler over Egypt. The Egyptians had hesitated to make
him their viceroy, because they shrank from choosing a man
accused of adultery for so high an office. It was the priests
that made the suggestion to examine Joseph's torn garment,
which his mistress had submitted as evidence of his guilt,
and see whether the rent was in front or in back. If it was
in back, it would show his innocence--he had turned to
flee, and his temptress had clutched him so that the garment
tore. But if the tear was in front, then it would be a proof
of his guilt--he had used violence with the woman, and she
had torn the mantle in her efforts to defend her honor. The
angel Gabriel came and transferred the rent from the fore
part to the back, and the Egyptians were convinced of Joseph's
innocence, and their scruples about raising him to the
kingship were removed.[340]

As soon as the Egyptians learnt of the advantageous position
of the priests, they all tried to prove themselves members
of the caste. But Joseph investigated the lists in the
archives, and determined the estate of every citizen.

The priests were favored in another way. Beside remaining
in possession of their land, they received daily portions
from Pharaoh, wherefore God said, "The priests that
serve idols receive all they need every day, how much more
do the sons of Abraham, Isaac, and Jacob, who are My
priests, deserve that I should give them what they need
every day."[341]

The rest of the inhabitants of Egypt, who had to part
with their land, were not permitted to remain in their native
provinces. Joseph removed them from their own cities, and
settled them in others. His purpose herein was to prevent
the Egyptians from speaking of his brethren derogatorily as
"exiles the sons of exiles"; he made them all equally
aliens.[342] For the same reason, God later, at the time of the
going forth of the Israelites from Egypt, caused all nations
to change their dwelling-places about, so that the Israelites
could not be reproached with having had to leave their home.
And, finally, when Sermacherib carried the Jews away from
their land into exile, it also happened that this king first
mixed up the inhabitants of all the countries of the world.[343]

JACOB'S LAST WISH

In return for the seventeen years that Jacob had devoted
to the bringing up of Joseph, he was granted seventeen
years of sojourn with his favorite son in peace and
happiness. The wicked experience sorrow after joy; the
pious must suffer first, and then they are happy, for all's
well that ends well, and God permits the pious to spend the
last years of their lives in felicity.[344]

When Jacob felt his end approach, he summoned Joseph
to his bedside, and he told him all there was in his heart.
He called for Joseph rather than one of his other sons, because
he was the only one in a position to execute his wishes.

Jacob said to Joseph: "If I have found grace in thy
sight, bury me not, I pray thee, in Egypt. Only for thy
sake did I come down into Egypt, and for thy sake I spoke,
Now I can die. Do this for me as a true service of love, and
not because thou art afraid, or because decency demands it.
And when I sleep with my fathers, thou shalt bury me in
their burying-place. Carry me out of the land of idolatry,
and bury me in the land where God hath caused His Name
to dwell, and put me to rest in the place in which four husbands
and wives are to be buried, I the last of them."

Jacob desired not to be buried in Egypt for several reasons.
He knew that the soil of Egypt would once swarm
with vermin, and it revolted him to think of his corpse exposed
to such uncleanness. He feared, moreover, that his
descendants might say, "Were Egypt not a holy land, our
father Jacob had never permitted himself to be buried
there," and they might encourage themselves with this argument
to make choice of Egypt as a permanent dwelling-
place. Also, if his grave were there, the Egyptians might
resort to it when the ten plagues came upon them, and if he
were induced to pray for them to God, he would be advocating
the cause of the Lord's enemies. If, on the other
hand, he did not intercede for them, the Name of God would
be profaned among the heathen, who would say, "Jacob is
a useless saint!" Besides, it was possible that God might
consider him, the "scattered sheep" of Israel, as a sacrifice
for the Egyptians, and remit their punishment. From his
knowledge of the people, another fear was justified, that
his grave would become an object of idolatrous veneration,
and the same punishment is appointed by God for the idols
worshipped as for the idolaters that worship them.

If Jacob had good reasons for not wanting his body to
rest in the soil of Egypt, he had equally good reasons for
wanting it to rest in the Holy Land. In the Messianic time,
when the dead will rise, those buried in Palestine will
awaken to new life without delay, while those buried elsewhere
will first have to roll from land to land through the
earth, hollowed out for the purpose, until they reach the
Holy Land, and only then will their resurrection take place.
But over and beyond this, Jacob had an especial reason for
desiring to have his body interred in Palestine. God had
said to him at Beth-el, "The land whereon thou liest, to
thee will I give it, and to thy seed," and hence he made
every endeavor to "lie" in the Holy Land, to make sure it
would belong to him and his descendants.[345] Nevertheless he
bade Joseph strew some Egyptian earth over his dead body.[346]

Jacob expressed these his last wishes three times. Such is
the requirement of good breeding in preferring a request.

In the last period of Jacob's life, one can see how true it is
that "even a king depends upon favors in a strange land."
Jacob, the man for the sake of whose merits the whole world
was created, for the sake of whom Abraham was delivered
from the fiery furnace, had to ask services of others while
he was among strangers,[347] and when Joseph promised to do
his bidding, he bowed himself before his own son, for it is a
true saying, "Bow before the fox in his day," the day of his
power.[348]

He was not satisfied with a simple promise from Joseph,
that he would do his wish; he insisted upon his taking an
oath by the sign of the covenant of Abraham, putting a hand
under his thigh in accordance with the ceremony customary
among the Patriarchs![349] But Joseph said: "Thou treatest
me like a slave. With me thou hast no need to require an
oath. Thy command sufficeth." Jacob, however, urged
him, saying: "I fear Pharaoh may command thee to bury me
in the sepulchre with the kings of Egypt. I insist that thou
takest an oath, and then I will be at peace." Joseph gave
in,[350] though he would not submit to the ceremony that
Eliezer had used to confirm the oath he took at the request
of his master Abraham. The slave acted in accordance with
the rules of slavery, the free man acted in accordance with
the dictates of freedom.[351] And in a son that thing would
have been unseemly which was becoming in a slave.[352]

When Joseph swore to bury his father in Palestine, he
added the words, "As thou commandest me to do, so also
will I beg my brethren, on my death-bed, to fulfil my last
wish and carry my body from Egypt to Palestine."[353]

Jacob, noticing the Shekinah over the bed's head, where
she always rests in a sick room, bowed himself upon the
bed's head,[354] saying, "I thank thee, O Lord my God, that
none who is unfit came forth from my bed, but my bed was
perfect."[355] He was particularly grateful for the revelation
God had vouchsafed him concerning his first-born son
Reuben, that he had repented of his trespass against his
father, and atoned for it by penance. He was thus assured
that all his sons were men worthy of being the progenitors
of the twelve tribes, and he was blessed with happiness such
as neither Abraham nor Isaac had known, for both of them
had had unworthy as well as worthy sons.[356]

Until the time of Jacob death had always come upon
men suddenly, and snatched them away before they were
warned of the imminent end by sickness. Once Jacob spoke
to God, saying, "O Lord of the world, a man dies suddenly,
and he is not laid low first by sickness, and he cannot acquaint
his children with his wishes regarding all he leaves
behind. But if a man first fell sick, and felt that his end
were drawing nigh, he would have time to set his house in
order." And God said, "Verily, thy request is sensible, and
thou shalt be the first to profit by the new dispensation," and
so it happened that Jacob fell sick a little while before his
death.[357]

His sickness troubled him grievously, for he had undergone
much during his life. He had worked day and night
while he was with Laban, and his conflicts with the angel
and with Esau, though he came off victor from both, had
weakened him, and he was not in a condition to endure the
hardships of disease.[358]

THE BLESSING OF EPHRAIM AND MANASSEH

All the years of Jacob's sojourn in Egypt, Asenath, the
wife of Joseph, was his constant nurse. When she saw his
end drawing nigh, she spoke to Joseph: "I have heard that
one who is blessed by a righteous man is as though he had
been blessed by the Shekinah. Therefore, bring thy sons
hither, that Jacob give them his blessing."[359]

Though Joseph was a devoted and loving son to his
father, he was not in constant attendance upon him, because
he wanted to avoid giving him the opportunity of inquiring
into the circumstances of his coming to Egypt. He was
apprehensive that Jacob might curse his sons and bring death
upon them, if he discovered the facts connected with
their treacherous dealings with Joseph. He took good care
therefore never to be alone with his father. But as he desired
to be kept informed of his welfare, he arranged a
courier service between himself and Jacob.

Now when Joseph received the news of his father's having
fallen sick, through his messenger, as well as through Ephraim,
whom Jacob was instructing in the Torah, he hastened
to the land of Goshen, taking his two sons with him. He
desired to have certainty upon five points: Would his father
bless his two sons, who were born in Egypt, and, if so, would
he appoint them to be heads of tribes? Would he assign
the rights of the first-born unto himself, and, if so, would
he divest Reuben of such rights altogether? And why had
his father buried his mother Rachel by the wayside, and not
carried her body to the family tomb at Machpelah?[360]

Jacob had also entertained doubts on five points, when he
was about to emigrate from Canaan to Egypt: He did not
know whether his descendants would lose themselves among
the people of Egypt; whether he would die there and
be buried there; and whether he would be permitted to see
Joseph and see the sons of Joseph. God gave him the assurance,
saying, "I will go down with thee into Egypt, and I
will surely bring thee up again after thy death, and thy
descendants also, and Joseph shall put his hand upon thine
eyes." When the time approached for the fulfilment of the
Divine promise, God appeared unto Jacob, and He said, "I
promised to fulfil thy wish, and the time of fulfilment hath
come."

The holy spirit made known to Jacob that Joseph was
coming to him,[361] and he strengthened himself, and sat upon
the bed in order to pay due respect to the representative of
the government. Though Joseph was his son, he was also
viceroy, and entitled to special marks of honor. Besides,
Jacob desired to make the impression of being a man
in good health. He wanted to avoid the possibility of having
his blessing of Joseph and Joseph's sons questioned as the
act of an irresponsible person.[362]

He strengthened himself spiritually as well as physically,
by prayer to God, in which he besought Him to let the holy
spirit descend upon him at the time of his giving the blessing
to the sons of Joseph.

When Joseph appeared in the company of his two sons, his
father said to him: "In all the seventeen years thou hast
been visiting me, thou didst never bring thy sons with thee,
but now they have come, and I know the reason. If I bless
them, I shall act in opposition to the word of God, who
promised to make me the progenitor of twelve tribes, for if
I adopt them as my sons, there will be fourteen tribes. But
if I do not bless them, it will plunge thee in sorrow. So be
it, I will bless them. But think not I do it because thou
didst support me all these years. There is quite another
reason.[363] When I left my father's house to go to Haran, I
offered up a prayer at Beth-el, and I promised to give unto
God the tenth of all I owned. So far as my material possessions
are concerned, I kept my vow, but I could not give the
tithe of my sons, because according to the law I had to withdraw
from the reckoning the four sons, Reuben, Joseph,
Dan, and Gad, that are the first-born children of their mothers.
When I returned, God again appeared unto me in
Beth-el, and He said, Be fruitful and multiply. But after
this blessing no son was born unto me except Benjamin
alone, and it cannot be but that God meant Manasseh and
Ephraim when He spoke of 'a nation and a company of
nations.' If now I have found favor in thy sight, thy two
sons Ephraim and Manasseh, even as Reuben and Simon,
shall be mine, and then I shall be able to give a tenth part of
my ten sons unto the Lord, and I shall leave this world free
from the sin of not keeping my vow to the Lord concerning
the tithe-giving."

Joseph consented to do his father's will, and Jacob tithed
his sons, consecrating Levi to the Holy One, and appointing
him to be the chief of his brethren. He enjoined his sons
to have a care that there should never fail them a son of
Levi in the priestly succession. And it happened that.
of all the tribes Levi was the only one that never proved
faithless to the covenant of the fathers.[364]

Thus Jacob adopted Manasseh and Ephraim to be his own
sons, even as Reuben and Simon were his sons. They were
entitled like the others to a portion in the Holy Land, and
like the others they were to bear standards on their journey
through the desert.[365]

Satisfied as to Jacob's intentions concerning his sons,
Joseph asked his father about his mother's burial-place, and
Jacob spoke, saying: "As thou livest, thy wish to see thy
mother lying by my side in the grave doth not exceed mine
own. I had joy in life only as long as she was alive, and
her death was the heaviest blow that ever fell upon me."
Joseph questioned him: "Perhaps thou didst have to bury
her in the way, because she died during the rainy season,
and thou couldst not carry her body through the rain to our
family sepulchre?" "No," replied Jacob, "she died in the
spring time, when the highways are clean and firm." Joseph:
"Grant me permission to take up her body now and
place it in our family burial-place." Jacob: "No, my son,
that thou mayest not do. I was unwilling to bury her in
the way, but the Lord commanded it." The reason of the
command was that God knew that the Temple would be
destroyed, and Israel would be carried away into banishment,
and the exiles would ask the Patriarchs to intercede
for them with God, but God would not hearken unto them.
On their way to the land of the stranger they would pass
the grave of Rachel, and they would throw themselves upon
it, and beseech their mother to make intercession for them
with God. And Rachel would pray to God in their behalf:
"O Lord of the world, look upon my tears, and have compassion
upon my children. But if Thou wilt not take pity on
them, then indemnify me for the wrong done to me." Unto
her prayer God will hearken, and He will have mercy upon
Israel. Therefore was Rachel buried in the way.

Now Jacob desired to bless the sons of Joseph, but the
holy spirit made him to see Jeroboam, the descendant of
Ephraim, and Jehu, the descendant of Manasseh, how they
would seduce Israel to idolatry, and the Shekinah forsook
him as he was about to lay his hands upon the heads of his
grandsons. He said to Joseph, "Is it possible that thou
didst not marry the mother of thy children according to the
law?" Joseph thereupon brought his wife Asenath to his
father, and pointing to her marriage contract, he said, "This
one is my wife, whom I married as is proper, with a marriage
contract and due ceremony. I pray thee, my father,
bless my sons if only for the sake of this pious woman."

Jacob bade his grandsons approach close to him, and he
kissed and embraced them, in the hope that his joy in them
would lure back the holy spirit, but his hope was vain. Joseph
concluded that the time was not favorable for blessing,
and he decided to go away until a more propitious opportunity
presented itself, first, however, proving to his father
that his sons had been initiated in the covenant of Abraham.

Outside of his father's chamber, alone with his sons, he
threw himself down before God and besought Him to show
him mercy, and he bade his sons do likewise, saying, "Be
not content with your high station, for worldly honors are
but for a time. Entreat God to be merciful and let the
Shekinah descend upon my father, that he bless you both."
Then spake God to the holy spirit: "How long yet shall
Joseph suffer? Reveal thyself quickly, and enter into Jacob,
that he may be able to bestow blessings."

In the words of Jacob, "Ephraim and Manasseh, even as
Reuben and Simon, shall be mine," Joseph had noticed his
father's preference for his younger son Ephraim. It made
him very anxious about his older son's birthright, and he
was careful to put the two lads before his father in such
wise that Manasseh should stand opposite Jacob's right
hand, and Ephraim opposite his left hand.[366] But Ephraim,
on account of his modesty, was destined for greater things
than his older brother Manasseh, and God bade the
holy spirit prompt Jacob to give the birthright to Ephraim.[367]
Now when Joseph observed his father put his right
hand upon Ephraim's head, he made an attempt to remove
it unto Manasseh's head. But Jacob warded him off, saying:
"What, thou wouldst displace my hand against my will, the
hand that overcame the prince of the angel hosts, who is as
large as one-third of the world![368] I know things not known
to thee--I know what Reuben did to Bilhah, and what
Judah did to Tamar. How much more do I know things
known to thee![369] Thinkest thou I know not what thy
brethren did to thee, because thou wouldst betray nothing
whenever I asked thee?[370] I know it, Manasseh also shall
become great, the judge Gideon shall descend from him, but
his younger brother will be the ancestor of Joshua, who will
bring the sun and the moon to a standstill, though they have
dominion over the whole earth from end to end." Thus did
Jacob set Ephraim the younger above Manasseh the older,
and thus did it remain unto all times. In the list of the
generations, Manasseh comes after Ephraim, and so it was
in the allotment of the portions in the Holy Land, and so it
was in the placing of the camps and the standards of the
tribes, and in the dedication of the Tabernacle--everywhere
Ephraim preceded Manasseh.[371]

The blessing bestowed upon his grandchildren by Jacob
was as follows: "O that it be the will of God that ye walk
in the ways of the Lord like unto my fathers Abraham and
Isaac,[372] and may the angel that hath redeemed me from all
evil give his aid unto Joshua and Gideon,[373] and reveal himself
unto them. May your names be named on Israel, and
like unto fishes may you grow into a multitude in the midst
of the earth, and as fishes are protected by the water, so
may you be protected by the merits of Joseph."[374]

The words "like unto fishes" were used by Jacob for the
purpose of intimating the manner of death awaiting the
Ephraimites, the descendants of Joseph. As fish are caught
by their mouth, so the Ephraimites were in later days to
invite their doom by their peculiar lisp. At the same time,
Jacob's words contained the prophecy that Joshua the son
of the man Nun, the "fish," would lead Israel into the Holy
Land. And in his words lay still another prophecy, with
reference to the sixty thousand men children begot in the
same night as Moses, all cast into the river with him, and
saved for the sake of his merits. The number of boys
thrown to the fishes in the river that night was equal to the
number of men in Israel upon the earth.[375]

Ephraim received a special and separate blessing from
his grandfather. Jacob said to him, "Ephraim, my son,
thou art the head of the Academy, and in the days to come
my most excellent and celebrated descendants will be called
Ephrati after thee."[376]

Joseph received two gifts from his father. The first was
Shechem, the city that Jacob had defended, with sword
and bow, against the depredations of the Amorite kings
when they tried to take revenge upon his sons for the outrage
committed there. And the second gift was the garments
made by God for Adam and passed from hand to
hand, until they came into the possession of Jacob. Shechem
was his reward, because, with his chastity, he stemmed
the tide of immorality that burst loose in Shechem first of
all.[377] Besides, he had a prior claim upon the city. Shechem,
son of Hamor, the master of the city, had given it to Dinah
as a present, and the wife of Joseph, Asenath, being the
daughter of Dinah, the city belonged to him by right.[378]

Adam's clothes Jacob had received from Esau. He had
not taken them from his brother by force, but God had
caused them to be given to him as a reward for his good
deeds. They had belonged to Nimrod. Once when the
mighty hunter caught Esau in his preserves, and forbade
him to go on the chase, they agreed to determine by combat
what their privileges were. Esau had taken counsel with
Jacob, and he had advised him never to fight with Nimrod
while he was clothed in Adam's garments. The two now
wrestled with each other, and at the time Nimrod was not
dressed in Adam's clothes. The end was that he was slain
by Esau. Thus the garments worn by Adam fell into the
hands of Esau, from him they passed into Jacob's, and he
bequeathed them to Joseph.[379]

Jacob also taught Joseph three signs whereby to distinguish
the true redeemer, who should deliver Israel from
the bondage of Egypt. He would proclaim the Ineffable
Name, appoint elders, and use the word Pakod in addressing
the people.[380]

THE BLESSING OF THE TWELVE TRIBES

When Joseph and his two sons left Jacob, his brethren,
envious of the bountiful blessings bestowed upon the three,
said, "The whole world loveth a favorite of fortune, and
our father hath blessed Joseph thus because he is a ruler of
men." Then spoke Jacob: "They that seek the Lord shall
not want any good thing. I have blessings enough for
all."[381]

Jacob summoned his sons from the land of Egypt, and
bade them come to him at Raamses, first, however, commanding
them to make themselves clean, that the blessing he was
about to bestow might attach itself to them. Another one
of his commands was that they were to establish an Academy,
by the members of which they were to be governed.

When his sons were brought into his presence by the
angels, Jacob spoke, saying, "Take heed that no dissensions
spring up among you, for union is the first condition of
Israel's redemption," and he was on the point of revealing
the great secret to them concerning the end of time, but
while they were standing around the golden bed whereon
their father lay, the Shekinah visited him for a moment and
departed as quickly, and with her departed also all trace of
the knowledge of the great mystery from the mind of Jacob.[382]
He had the same experience as his own father Isaac, who
also had loss of memory inflicted upon him by God, to prevent
him from revealing the secret at the end of time to
Esau, when he summoned him to receive his blessing.

The accident made Jacob apprehensive that his sons were
not pious enough to be considered worthy of the revelation
concerning the Messianic era, and he said to them, "Ishmael
and the sons of Keturah were the blemished among the issue
of my grandfather Abraham; my father Isaac begot a blemished
issue in Esau, and I fear now that among you, too,
there is one that harbors the intention to serve idols."
The twelve men spake, and said: "Hear, O Israel, our
father, the Eternal our God is the One Only God. As thy
heart is one and united in avouching the Holy One, blessed
be He, to be thy God, so also are our hearts one and united
in avouching Him." Whereto Jacob responded, "Praised
be the Name of the glory of His majesty forever and
ever!"[383] And although the whole mystery of the Messianic
time was not communicated to the sons of Jacob, yet the
blessing of each contained some reference to the events of
the future.

These were the words addressed by Jacob to his oldest
son: "Reuben, thou art my first-born, my might, and the
beginning of my strength! Thy portion should have been
three crowns. Thou shouldst have had the double heritage
of thy primogeniture, and the priestly dignity, and the royal
power. But by reason of thy sin, the birthright is conferred
upon Joseph, kingship upon Judah, and the priesthood upon
Levi. My son, I know no healing remedy for thee, but the
man Moses, who will ascend to God, he will make thee whole,
and God will forgive thy sin.[384] I bless thee--may thy
descendants be heroes in the Torah and heroes in war.[385]
Though thou must lose thy birthright, yet wilt thou be the
first to enter into possession of thy allotment in the Holy
Land, and in thy territory shall be the first of the cities of
refuge, and always shall thy name stand first in the list of
the families of the tribes. Yea, thou shalt also be the first
whose heritage will be seized by the enemy, and the first to
be carried away into the lands of exile."[386]

After Reuben had had his "ears pulled" thus, he retired,
and Jacob called his sons Simon and Levi to his side, and he
addressed them in these words: "Brethren ye were of
Dinah, but not of Joseph, whom you sold into slavery. The
weapons of violence wherewith ye smote Shechem were
stolen weapons, for it was not seemly for you to draw the
sword. That was Esau's portion. To him was it said, By
thy sword shalt thou live. Into the council of the tribe of
Simon my soul will not come when they foregather at
Shittim to do vicious deeds, and my glory will not be united
unto the assembly of Korah, the descendants of Levi. In
their anger Simon and Levi slew the prince of Shechem,
and in their self-will they sold Joseph the bull into slavery.
Accursed was the city of Shechem when they entered to
destroy it. If they remain united, no ruler will be able to
stand up before them, no war will prosper against them.
Therefore will I divide and scatter their possession among
the possessions of the other tribes. The descendants of
Simon will many of them be poor men, who will wander
from tribe to tribe and beg for bread, and also Levi's tribe
will gather its tithes and gifts from all the others."

The words of Jacob, "I will divide them in Jacob," spoken
of Simon and Levi, were fulfilled on Simon in particular.
When twenty-four thousand of Simon fell at Shittim, the
widows they left behind married husbands of all the other
tribes. Nevertheless Jacob did not dismiss Simon and Levi
without blessing them; the tribe of Simon was to bring forth
the teachers and the beadles needed by all Israel, and Levi,
the scholars that would expound the Torah and render decisions
according to its teachings.[387]

When the remaining sons of Jacob heard the rebukes
dealt out by their father to these three, they feared to hear
like reproaches, and they tried to slip away from his presence.
Especially Judah was alarmed, that his father might
taunt him with his trespass touching Tamar. But Jacob
spoke thus to him: "Judah, thou dost deserve thy name.
Thy mother called thee Jehudah, because she gave praise to
God at thy birth, and so shall thy brethren praise thee, and
they all will call themselves by thy name. And as thou didst
confess thy sin openly, so also thy descendants, Achan,
David, and Manasseh, will make public avowal of their sins,
and the Lord will hear their prayer. Thy hands will send
darts after the fleeing foe, and thy father's sons shall pay
thee respect. Thou hast the impudence of a dog and the
bravery of a lion. Thou didst save Joseph from death, and
Tamar and her two sons from the flames. No people and no
kingdom will be able to stand up against thee. Rulers shall
not cease from the house of Judah, nor teachers of the law
from his posterity, until his descendant Messiah come, and
the obedience of all peoples be unto him. How glorious is
Messiah of the House of Judah! His loins girded, he will
go out to do battle with his enemies. No king and no ruler
will prevail against him. The mountains will be dyed red
with their blood, and the garments of Messiah will be like
the garments of him that presseth wine. The eyes of Messiah
will be clearer than pure wine, for they will never behold
unchastity and bloodshed; and his teeth will be whiter
than milk, for never will they bite aught that is taken by
violence."[388]

Though Issachar was the older, Zebulon came next to be
blessed, as a reward for the sacrifice he had made for his
brother's sake, for when Issachar chose the study of the
Torah as his vocation, Zebulon decided to devote himself to
business and support his brother with the profits of his
trade, that he might give himself up to the law undisturbed.[389]
His blessing was that he would conquer the seacoast
as far as Zidon.[390]

"Issachar," said Jacob, "will take upon himself the burden
of the study of the Torah, and all the other tribes will
come to him and ask him to decide their doubts on legal
questions, and his descendants will be the members of the
Sanhedrin and the scholars that will occupy themselves with
fixing the calendar." Jacob blessed Issachar also with
the blessing, that the fruits of his land should be exceedingly
large, and this brought a heavenly as well as an earthly
profit in its train, for when the heathen to whom the fruits
were sold marvelled thereat, the Jewish merchants explained
that their extraordinary size was due to the merits of the
tribe of Issachar, whom God rewarded for their devotion to
the Torah, and thus many of the heathen were induced to
convert to Judaism.[391]

In blessing Dan, Jacob's thoughts were occupied chiefly
with his descendant Samson, who, like unto God, without
any manner of assistance, conferred victory upon his people.
Jacob even believed the strong, heroic man to be the Messiah,
but when Samson's death was revealed to him, he exclaimed,
"I wait for Thy salvation, O Lord, for Thy help
is unto all eternity, while Samson's help is only for a
time.[392] The redemption" continued Jacob, "will not be
accomplished by Samson the Danite, but by Elijah the
Gadite, who will appear at the end of time."[393]

Asher's blessing was the beauty of his women, who would
be sought in marriage by kings and high priests.[394]

In Naphtali's land all fruits would ripen quickly, and they
would be brought as presents to kings, and gain royal favor
for the givers. This blessing was fulfilled in the plain of
Gennesaret.[395] At the same time Naphtali's blessing was a
prophecy concerning his descendant Deborah, who was like
a hind let loose against Sisera to conquer him, and she gave
goodly words in her song of Israel's victory.[396] Naphtali
himself deserved the description applied to Deborah, for he
was swift as a hart to do the will of God, and he was a fleet
messenger unto his father and the tribes. They sent him
whithersoever they would, and he executed their errands
with dispatch.[397] He served the brethren of Joseph as herald,
to announce unto Jacob the glad tidings, "Joseph is yet
alive," and when the stricken father saw him approach, he
said, "Lo, here cometh Naphtali the lovable, who proclaimeth
peace."[398]

Joseph's blessing exceeded the blessing of all his brethren.
Jacob spoke: "O son whom I bred up, Joseph, whom
I raised, and who wast strong to resist the enticements of
sin, thou didst conquer all the magicians and the wise men
of Egypt by thy wisdom and thy pious deeds. The daughters
of princes cast their jewels before thee, to draw thine
eyes upon them when thou didst pass through the land of
Egypt, but thou didst not look their way, and therefore wast
thou made the father of two tribes. The magicians and the
wise men of Egypt sought to defame thee before Pharaoh
and slander thee, but thou didst set thy hope in the Almighty.
Therefore may He who appeared unto me as El
Shaddai bless thee and grant thee fertile soil and much
cattle. May the blessing thy father giveth thee now, and
the blessing that his fathers Abraham and Isaac gave
him, and that called forth the envy of the great of the
world, Ishmael, Esau, and the sons of Keturah--may all
these blessings be a crown upon the head of Joseph, and a
chain upon the neck of him that was the ruler of Egypt, and
yet diminished not the honor due to his brethren."[399]

The slander of which Jacob spoke referred to what Potiphar
had said of Joseph before Pharaoh. He had complained,
saying, "Why didst thou appoint my slave, whom I
did buy for twenty pieces of silver, to be ruler over the
Egyptians?" Joseph had then taken up his own defense,
saying: "When thou didst buy me as a slave, thou didst
commit a capital crime. Only a descendant of Canaan may
be sold as a slave, and I am a descendant of Shem, and a
prince besides. If thou wilt convince thyself of the truth of
my words, do but compare me with the likeness of my
mother Sarah that Pharaoh had made of her!" They
brought Sarah's likeness, and, verily, it appeared that
Joseph resembled his ancestress, and all were convinced of
his noble lineage.[400]

The blessing that Jacob bestowed upon Benjamin contains
the prophecy that his tribe would provide Israel with
his first ruler and his last ruler, and so it was, for Saul and
Esther both belonged to the tribe of Benjamin. Likewise
Benjamin's heritage in the Holy Land harbors two extremes:
Jericho ripens its fruits earlier than any other region in
Palestine, while Beth-el ripens them latest. In
Benjamin's blessing, Jacob referred also to the service in the
Temple, because the Holy Place was situated in the territory
of Benjamin. And when Jacob called his youngest son a
wolf that ravineth, he was thinking of the judge Ehud, the
great scholar, a Benjamite, who conquered Eglon king of
Moab, and also he had in mind the Benjamites that captured
their wives by cunning and force.[401]

Again, if he called Benjamin a wolf, Judah a lion, and
Joseph a bull, he wanted to point to the three kingdoms
known as wolf, lion, and bull, the doom of which was and
will be sealed by the descendants of his three sons: Babylon,
the kingdom of the lion, fell through the hands of
Daniel of the tribe of Judah; Media, the wolf, found its
master in the Benjamite Mordecai; and the bull Joseph will
subdue the horned beast, the kingdom of wickedness, before
the Messianic time.[402]


THE DEATH OF JACOB

After Jacob had blessed each of his sons separately, he
addressed himself to all of them together, saying: "According
to my power did I bless you, but in future days a prophet
will arise, and this man Moses will bless you, too, and he
will continue my blessings where I left off." He added,
besides, that the blessing of each tribe should redound to the
good of all the other tribes: the tribe of Judah should have a
share in the fine wheat of the tribe of Benjamin, and Benjamin
should enjoy the goodly barley of Judah. The tribes
should be mutually helpful, one to another.[403]

Moreover, he charged them not to be guilty of idolatry in
any form or shape and not to let blasphemous speech pass
their lips, and he taught them the order of transporting his
bier,[404] thus: "Joseph, being king, shall not help to bear it,
nor shall Levi, who is destined to carry the Ark of the Shekinah.
Judah, Issachar, and Zebulon shall grasp its front
end, Reuben, Simon, and Gad its right side, Ephraim, Manasseh,
and Benjamin the hindmost end, and Dan, Asher,
and Naphtali its left side." And this was the order in which
the tribes, bearing each its standard, were to march through
the desert, the Shekinah dwelling in the midst of them.[405]

Jacob then spake to Joseph, saying: "And thou, my son
Joseph, forgive thy brethren for their trespass against thee,
forsake them not, and grieve them not, for the Lord hath
put them into thine hands, that thou shouldst protect them
all thy days against the Egyptians."

Also he admonished his sons, saying that the Lord would
be with them if they walked in His ways, and He would
redeem them from the hands of the Egyptians. "I know,"
he continued, "great suffering will befall your sons and
your grandsons in this land, but if you will obey God, and
teach your sons to know Him, then He will send you a
redeemer, who will bring you forth out of Egypt and lead
you into the land of your fathers."[406]

In resignation to the will of God,[407] Jacob awaited his end,
and death enveloped him gently. Not the Angel of Death
ended his life, but the Shekinah took his soul with a kiss.
Beside the three Patriarchs, Abraham, Isaac, and Jacob, only
Moses, Aaron, and Miriam breathed their last in this manner,
through the kiss of the Shekinah. And these six, together
with Benjamin, are the only ones whose corpses are
not exposed to the ravages of the worms, and they neither
corrupt nor decay.

Thus Jacob departed this world, and entered the world
to come, a foretaste of which he had enjoyed here below,
like the other two Patriarchs, and none beside among men.
In another respect their life in this world resembled their
life in the world to come, the evil inclination had no power
over them, either here or there, wherein David resembled
them.[408]

Joseph ordered his father's body to be placed upon a
couch of ivory, covered with gold, studded with gems, and
hung with drapery of byssus and purple. Fragrant wine
was poured out at its side, and aromatic spices burnt next
to it. Heroes of the house of Esau, princes of the family
of Ishmael, and the lion Judah, the bravest of his sons,
surrounded the sumptuous bier of Jacob. "Come," said Judah
to his brethren, "let us plant a high cedar tree at the head
of our father's grave, its top shall reach up to the skies, its
branches shall shade all the inhabitants of the earth, and its
roots shall grow down deep into the earth, unto the abyss.
For from him are sprung twelve tribes, and from him will
arise kings and rulers, chapters of priests prepared to perform
the service of the sacrifices, and companies of Levites
ready to sing psalms and play upon sweet instruments."[409]

The sons of Jacob tore their garments and girded their
loins with sackcloth, threw themselves upon the ground, and
strewed earth upon their heads until the dust rose in a high
cloud. And when Asenath, the wife of Joseph, heard the
tidings of Jacob's death, she came, and with her came the
women of Egypt, to weep and mourn over him. And the
men of Egypt that had known Jacob repaired thither, and
they mourned day after day, and also many journeyed down
into Egypt from Canaan, to take part in the seventy days'
mourning made for him.[410]

The Egyptians spake to one another, saying, "Let us
lament for the pious man Jacob, because the affliction of the
famine was averted from our land on account of his merits,"
for instead of ravaging the land for forty-two years according
to the decree of God, the famine had lasted but two
years, and that was due to the virtues of Jacob.[411]

Joseph ordered the physicians to embalm the corpse. This
he should have refrained from doing, for it was displeasing
to God, who spoke, saying: "Have I not the power to preserve
the corpse of this pious man from corruption? Was it
not I that spoke the reassuring words, Fear not the worm, O
Jacob, thou dead Israel?" Joseph's punishment for this
useless precaution was that he was the first of the sons of
Jacob to suffer death.[412] The Egyptians, on the other
hand, who devoted forty days to embalming the corpse
and preparing it for burial, were rewarded for the veneration
they showed. Before He destroyed their city, God
gave the Ninevites a forty days' respite on account of
their king, who was the Pharaoh of Egypt. And for the
three score and ten days of mourning that the heathen
made for Jacob, they were recompensed at the time of
Ahasuerus. During seventy days, from the thirteenth of
Nisan, the date of Haman's edict ordering the extermination
of the Jews, until the twenty-third of Siwan, when Mordecai
recalled it, they were permitted to enjoy absolute power
over the Jews.

When all preparations for the burial of Jacob had been
completed, Joseph asked permission of Pharaoh to carry the
body up into Canaan. But he did not himself go to put his
petition before Pharaoh, for he could not well appear before
the king in the garb of a mourner, nor was he willing to
interrupt his lamentation over his father for even a brief
space and stand before Pharaoh and prefer his petition. He
requested the family of Pharaoh to intercede for him with
the king for the additional reason that he was desirous of
enlisting the favor of the king's relations, lest they advise
Pharaoh not to fulfil his wish. He acted according to the
maxim, "Seek to win over the accuser, that he cause thee
no annoyance."[413]

Joseph applied first to the queen's hairdresser, and she
influenced the queen to favor him, and then the queen put
in a good word for him with the king.[414] At first Pharaoh
refused the permission craved by Joseph, who, however,
urged him to consider the solemn oath he had given his
dying father, to bury him in Canaan. Pharaoh desired him
to seek absolution from the oath. But Joseph rejoined,
"Then will I apply also for absolution from the oath I gave
thee," referring to an incident in his earlier history. The
grandees of Egypt had advised Pharaoh against appointing
Joseph as viceroy, and they did not recede from this counsel
until Joseph, in his conversation with the Egyptian king,
proved himself to be master of the seventy languages of the
world, the necessary condition to be fulfilled before one
could become ruler over Egypt. But the conversation
proved something else, that Pharaoh himself was not entitled
to Egyptian kingship, because he lacked knowledge of
Hebrew. He feared, if the truth became known, Joseph
would be raised to his own place, for he knew Hebrew beside
all the other tongues. In his anxiety and distress,
Pharaoh made Joseph swear an oath never to betray the
king's ignorance of Hebrew. Now when Joseph threatened
to have himself absolved from this oath as well as the one
to his dying father, great terror overwhelmed him, and he
speedily granted Joseph permission to go up to Canaan and
bury his father there.[415]

Moreover, Pharaoh issued a decree in all parts of the land
menacing those with death who would not accompany Joseph
and his brethren upon their journey to Canaan with
their father's remains, and accordingly the procession that
followed the bier of Jacob was made up of the princes and
nobles of Egypt as well as the common people.[416] The bier
was borne by the sons of Jacob. In obedience to his wish not
even their children were allowed to touch it.[417] It was
fashioned
of pure gold, the border thereof inlaid with onyx
stones and bdellium, and the cover was gold woven work
joined to the bier with threads that were held together with
hooks of onyx stones and bdellium. Joseph placed a large
golden crown upon the head of his father, and a golden
sceptre he put in his hand, arraying him like a living king.

The funeral cortege was arranged in this order: First
came the valiant men of Pharaoh and the valiant men of
Joseph, and then the rest of the inhabitants of Egypt. All
were girt with swords and clothed in coats of mail, and the
trappings of war were upon them. The weepers and mourners
walked, crying and lamenting, at some distance from the
bier, and the rest of the people went behind it, while Joseph
and his household followed together after it, with bare feet
and in tears, and Joseph's servants were close to him, each
man with his accoutrements and weapons of war. Fifty of
Jacob's servants preceded the bier, strewing myrrh upon
the road in passing, and all manner of perfumes, so that the
sons of Jacob trod upon the aromatic spices as they carried
the body forward.

Thus the procession moved on until it reached Canaan.
It halted at the threshing-floor of Atad, and there they
lamented with a very great and sore lamentation.[418] But the
greatest honor conferred upon Jacob was the presence of
the Shekinah, who accompanied the cortege.[419]

The Canaanites had no intention at first to take part
in the mourning made for Jacob, but when they saw the
honors shown him, they joined the procession of the
Egyptians,[420]
loosing the girdles of their garments as a sign of
grief.[421] Also the sons of Esau, Ishmael, and Keturah appeared,
though their design in coming was to seize the
opportunity and make war upon the sons of Jacob, but when
they saw Joseph's crown suspended from the bier, the
Edomite and Ishmaelite kings and princes followed his example,
and attached theirs to it, too, and it was ornamented
with thirty-six crowns.

Nevertheless the conflict was not averted; it broke out in
the end between the sons of Jacob and Esau and his followers.
When the former were about to lower the body of their
father into the Cave of Machpelah, Esau attempted to prevent
it, saying that Jacob had used his allotted portion of the
tomb for Leah, and the only space left for a grave belonged
to himself. For, continued Esau, "though I sold my birthright
unto Jacob, I yet have a portion in the tomb as a son
of Isaac." The sons of Jacob, however, were well aware of
the fact that their father had acquired Esau's share in the
Cave, and they even knew that a bill of sale existed, but
Esau, assuming properly that the document was left behind
in Egypt, denied that any such had ever been made out, and
the sons of Jacob sent Naphtali, the fleet runner, back to
Egypt to fetch the bill. Meantime, while this altercation
was going on between Esau and the others, Hushim the son
of Dan arose and inquired in astonishment why they did not
proceed with the burial of Jacob, for he was deaf and had
not understood the words that had passed between the disputants.
When he heard what it was all about, and that the
ceremonies were interrupted until Naphtali should return
from Egypt with the bill of sale, he exclaimed, with indignation,
"My grandfather shall lie here unburied until Naphtali
comes back!" and he seized a club and dealt Esau a
vigorous blow, so that he died, and his eyes fell out of their
sockets and dropped upon Jacob's knees, and Jacob opened
his own eyes and smiled. Esau being dead, his brother's
burial could proceed without hindrance, and Joseph interred
him in the Cave of Machpelah in accordance with his wish.

His other children had left all arrangements connected
with the burial of their father's body to their brother Joseph,
for they reflected that it was a greater honor for Jacob if a
king concerned himself about his remains rather than simple
private individuals.[422]

The head of Esau, as he lay slain by the side of Jacob's
grave, rolled down into the Cave, and fell into the lap of
Isaac, who prayed to God to have mercy upon his son, but
his supplications were in vain. God spoke, saying, "As I
live, he shall not behold the majesty of the Lord."[423]

THE SONS OF JACOB AT WAR WITH THE SONS OF ESAU

Jacob having been interred with royal pomp, and the
seven days' period of mourning over, the conflict between
the sons of Jacob and the sons of Esau broke out anew. In
the skirmish that had ensued when Esau advanced a claim
upon a place in the Cave of Machpelah, while his brother's
remains still lay unburied, he lost forty of his men, and after
his death fortune favored his sons as little. Eighty of their
followers were slain, while of the sons of Jacob not one was
lost. Joseph succeeded in capturing Zepho the son of
Eliphaz and fifty of his men, and he clapped them in
chains and carried them off to Egypt. Thereupon the rest
of the attacking army led by Eliphaz fled to Mount Seir,
taking with them the headless corpse of Esau, to bury it in
his own territory. The sons of Jacob pursued after them,
but they slew none, out of respect for the remains of Esau.

On the third day a great army gathered together, consisting
of the inhabitants of Seir and the children of the East,
and they marched down into Egypt with the purpose of
making war upon Joseph and his brethren. In the battle
that came off, this army was almost totally destroyed, not
less than six hundred thousand men were mowed down by
Joseph and his warriors, and the small remnant fled
precipitately.
Returned to their own country after this fatal
campaign, the sons of Esau and the sons of Seir fell to
quarrelling among themselves, and the sons of Seir demanded
that their former allies leave the place, because it was they
that had brought misfortune upon the country.

The sons of Esau thereupon dispatched a messenger in
secret to their friend Agnias, king of Africa, begging his aid
against the sons of Seir. He granted their request, and
sent them troops consisting of foot-soldiers and mounted
men. The sons of Seir, on their part, also sought allies, and
they secured the help of the children of the East, and of the
Midianites, who put warriors at their disposal. In the encounters
that ensued between the hostile forces, the sons of
Esau were defeated again and again, partly on account of
treachery in their own ranks, for their men sometimes deserted
to the enemy while the combat was on. At last, however,
in the battle that took place in the desert of Paran, the
sons of Esau gained a decisive victory. They massacred all
the warriors of the sons of Seir, and the Midianites and the
children of the East were put to flight.

Thereafter the sons of Esau returned to Seir, and they
slew all the inhabitants of the place, men, women, and children,
sparing only fifty lads and maidens. The former they
used as slaves, and the latter they took to wife. They also
enriched themselves with the spoils, seizing all the possessions
of the sons of Seir, and the whole land was divided
among the five sons of Esau. Now these descendants of
Esau determined to put a king over themselves, but in consequence
of the treachery committed during the war there
prevailed such hatred and bitterness among them that they
decided never to appoint a ruler from their own people.
Their choice fell upon Bela, the son of Beor, one of the
warriors sent to them by King Agnias. His peer could
not be found among the allied troops for bravery, wisdom,
and handsome appearance. They set the royal crown upon
his head, built a palace for him, and gave him gifts of silver,
gold, and gems, until he lived in great opulence. He reigned
happily for thirty years, and met his death then in a war
against Joseph and his brethren.

This war came about because the sons of Esau could not
banish from their memory the disgrace of the defeat inflicted
upon them by Joseph and his people. Having enlisted
the aid of Agnias, and of the Ishmaelites and other nations of
the East, they set forth on a second campaign against Egypt,
in the hope of delivering Zepho and his followers from the
hands of Joseph. In spite of their enormous host--they had
no less than eight hundred thousand men of infantry and
cavalry--they were defeated at Raamses by Joseph and his
brethren and their little company of six hundred men. Beside
their king Bela, they left one-fourth of their army upon
the field. The loss of their king discouraged them grievously,
and they took to flight, hard pressed by Joseph, who
cut down many of the fugitives.

When he returned from the battle, Joseph ordered manacles
and fetters to be put upon Zepho and his followers, and
their captivity was made more bitter unto them than it had
been before.

The sons of Esau appointed Jobab of Bozrah to succeed
their dead king Bela. His reign lasted ten years, but they
desisted from all further attempts at waging war with the
sons of Jacob. Their last experience with them had been
too painful, but the enmity they cherished against them was
all the fiercer, and their hatred never abated.

Their third king was Husham, and he ruled over them
for twenty years. During his reign Zepho succeeded in
making good his escape from Egypt. He was received
kindly by Agnias, king of Africa, and appointed
commander-in-chief of his troops. He used every means of
persuasion
to induce his sovereign lord to enter into a war with Egypt,
but in vain, for Agnias was only too well acquainted with
the strength and heroism of the sons of Jacob. For many
years he resisted Zepho's arguments and blandishments. Indeed,
as it was, Agnias had his hands full with other warlike
enterprises. It had happened about this time that a man of
the land of Kittim, 'Uzi by name, whom his countrymen
venerated as a god, died in the city of Pozimana, and he left
behind a fair and clever daughter. Agnias heard of Yaniah's
beauty and wisdom, and he sued for her hand, and his request
was granted him by the people of Kittim.

The messengers of Agnias were hastening away from
Kittim, bearing to their master the promise of the inhabitants
that Yaniah should become his wife, when Turnus,
king of Benevento, arrived on the same errand. His suit
was rejected, for the people of Kittim were afraid-to break
the promise given to Agnias. In his anger, Turnus went to
Sardinia to make war upon King Lucus, a brother of Agnias,
intending to deal with the latter as soon as the other
was rendered harmless. Hearing of the design hatched by
Turnus, Agnias hastened to Sardinia to the assistance of his
brother, and a battle took place in the Valley of Campania.
Against Turnus were arrayed Agnias, his brother Lucus,
and the son of the latter, Niblos, whom his father had appointed
commander-in-chief of the Sardinian troops. In the
first encounter, Turnus was the victor, and the Sardinians
lost their general Niblos. But in the second engagement
the army of Turnus was routed completely, and he himself
was left dead on the field. His army fled, pursued closely
by Agnias as far as the cross-road between Rome and Albano.
Niblos' body was put inside of a golden statue, and
his father erected a high tower over his grave, and another
over the grave of Turnus, and these two buildings, connected
by a marble pavement, stand opposite to each other,
on the cross-road at which Agnias left off from following
after the fugitive army.

The king of Africa went on to the city of Benevento, but
he took no harsh measures against it and its inhabitants, because
it belonged to the land of Kittim at that time. Thenceforth,
however, bands of soldiers from Africa made incursions,
now and again, into the land of Kittim, under the lead
of Zepho, the captain of the African army. Agnias meantime
went to Pozimana, to solemnize his marriage with
Yaniah, and he returned with her to his capital in Africa.[424]


ZEPHO KING OF KITTIM

All this time Zepho did not leave off urging Agnias to
invade Egypt, and he succeeded finally in persuading the
king to consider his wish, and a great army was equipped
against Egypt and the sons of Jacob. Among the shield-
bearers was Balaam, the fifteen year old son of Beor, a wise
youth and an adept in magic, and the king bade him acquaint
him with the issue of the war upon which they were entering.
Balaam took wax and moulded the figures of men,
to represent the army of Agnias and the army of the Egyptians,
and he plunged them into magic water and let them
swim, and it appeared that the African army was subdued
by the Egyptians. Agnias accordingly gave up the campaign,
and Zepho, seeing that his sovereign could not be
persuaded into war with the sons of Jacob, fled the country
and betook himself to Kittim.

The people of Kittim received him with great honors,
and they offered him much money to stay with them and
conduct their wars. It happened once while Zepho was in
the mountains of Koptiziah, where the inhabitants of Kittim
had taken refuge before the troops of the African king,
that he had to go on a search for an ox that had strayed
away, and he discovered a cave the opening of which was
barred by a great stone. He shivered the stone in pieces,
and entering the cave he saw an animal formed like a man
above and a he-goat below, and he killed the strange beast,
which was in the very act of devouring his lost ox. There
was great rejoicing among the people of Kittim, for the
monster had long been doing havoc among their cattle, and
in gratitude they set aside one day of the year, which they
called by Zepho's name, in honor of their liberator, and all
the people brought him presents and offered sacrifices to him.

At this time it came to pass that Yaniah, the wife of King
Agnias, fell into a grievous sickness, and the physicians
ascribed her illness to the climate, and to the water of Africa,
to which she, a native of the land of Kittim, could not get
accustomed, because she had been in the habit of using the
water of the river Forma, which her forefathers had drawn
to her house through a conduit. Agnias sent to the land of
Kittim and had some of the water of the Forma brought to
Africa. Finding it much lighter than the water of his own
country, he built a huge canal from the land of Kittim. to
Africa, and the queen henceforth had all the Forma water
she needed. Besides, he took earth and stone from Kittim,
and built a palace for Yaniah, and she recovered from her
illness.

Meantime Zepho had won a decisive victory over the
African troops that had made an incursion into the land of
Kittim, and the people chose him as king. His first undertaking
was a campaign against the sons of Tubal and the
Islands of the Sea, and again he was successful, he subdued
them completely. On his return, the people built a great
palace for Zepho, and they renewed his kingship, and he
continued until his death to reign as king of Kittim and of
Italy.

During the first thirteen years of his reign, the Africans
made no attempt to disturb the peace of Kittim, but then
they invaded the land, only to be severely repulsed by Zepho,
who pursued the troops up to the very borders of Africa, and
Agnias the king was in such consternation that he did not
venture to make reprisals for some time. When he finally
made a second attempt, his troops were annihilated by Zepho
down to the very last man. Now Agnias, in despair, assembled
all the inhabitants of Africa, as numerous as the
sand on the sea-shore, and he united his great host with the
army of his brother Lucus, and thus he made his third attempt
upon Zepho and the people of the land of Kittim.

Alarmed, Zepho wrote to his brethren in Seir, and entreated
their king Hadad to send him aid. But the people
of Seir had concluded an alliance with Agnias as far back
as under their first king Bela, and they refused Zepho's
request, and the king of Kittim had to face the host of eight
hundred thousand men mustered by Agnias with his little
band of three thousand. Then the people of Kittim spake
to their king Zepho, saying: "Pray for us unto the God of
thy ancestors. Peradventure He may deliver us from the
hand of Agnias and his army, for we have heard that He is
a great God, and He delivers all that trust in Him." Zepho
prayed unto the Lord, saying: "O Lord, God of Abraham
and Isaac, my fathers, this day may it be made known that
Thou art a true God, and all the gods of the nations are vain
and useless. Remember now this day unto me Thy covenant
with Abraham our father, which our ancestors related
unto us, and do graciously with me this day for the sake of
Abraham and Isaac, our fathers, and save me and the sons
of Kittim from the hand of the king of Africa, who hath
come against us for battle."

God gave ear unto Zepho's prayer, and in the first day's
battle one-half of the African army fell. Agnias forthwith
dispatched a decree to his country, ordering, on penalty
of death and confiscation of property, that all the males
of the land, including boys that bad passed their tenth year,
were to join the army and fight against the people of Kittim.
In spite of these new accessions, three hundred thousand
strong, Agnias was beaten again by Zepho in the second
battle. The African general Sosipater having fallen slain,
the troops broke into flight, at their head Agnias with Lucus
the brother and Asdrubal the son of Agnias. After this dire
defeat the Africans made no further attempt to disturb the
peace of Kittim, and their incursions ceased forever.

In spite of the great victory that Zepho had won with
the help of God, the king of Kittim walked in the idolatrous
ways of the people whom he ruled, and in the ways of the
sons of Esau, for, as saith the proverb of the ancients, "Out
of the wicked cometh forth wickedness," and Zepho was not
other than the rest of the sons of Esau.

The severe defeat inflicted upon Agnias drove Balaam
from Africa to Kittim, and he was received with great
honors by Zepho, who welcomed him on account of his deep
wisdom.

Now Zepho thought the time had arrived for him to carry
out his plan of vengeance against the posterity of Jacob, all
the more as in the meantime Joseph had died, and also his
brethren and the valiant men of Pharaoh had passed away.
He was joined in the enterprise by Hadad, the king of Edom,
and by the nations of the East and the Ishmaelites. The
allied army was so vast that the space it covered as it stood
in rank and file was equal to a three days' journey. It
formed in battle array in the Valley of Pathros, and it was
met by three hundred thousand Egyptians and one hundred
and fifty Israelites from Goshen. But the Egyptians did
not trust the Israelites, they feared their defection to the
sons of Esau and Ishmael. They therefore made an agreement
with them that the Israelites were not to come to the
help of the Egyptians until it appeared that the enemy were
getting the upper hand

Zepho, who had a high opinion of Balaam's ability, desired
him to use his magic arts and find out what would be
the outcome of the war, but Balaam's knowledge failed him,
he could not satisfy the king's wish. The Egyptians got
the worst of the first encounter between the two hostile
armies, but the aspect of things changed as soon as they
summoned the Israelites to aid them. The Israelites prayed
to God to support them with His help, and the Lord heard
their prayer. Then they threw themselves upon Zepho and
his allies, and after they had cut down several thousand
men, such dismay and confusion took hold of the enemy
that they fled hastily, pursued by the Israelites as far as the
boundary of the country. The Egyptians, instead of coming
to the assistance of the Israelites, had taken to flight, leaving
the small band of their allies to dispose of the huge host of
their adversaries. Embittered by such treatment, the Israelites
slew as many as two hundred Egyptians, under the pretext
that they thought they belonged to the enemy.[425]


THE NATIONS AT WAR

Hadad, the king of Edom, who had failed to gain fame
and honor in the Egyptian campaign, was favored by fortune
in another war, a war against Moab. The Moabites shrank
from meeting Hadad alone, and they made an alliance with
the Midianites. In the thick of the fight the Moabites fled
from the field of battle, leaving the Midianites to their fate,
and these deserted allies of theirs were cut down to a
man by Hadad and his Edomites. The Moabites saved their
skins, and suffered only the inconvenience of having to pay
tribute. To avenge the faithlessness practiced against them,
the Midianites, supported by their kinsmen, the sons of
Keturah, gathered a mighty army, and attacked the Moabites
the following year. But Hadad came to their assistance,
and again he inflicted a severe defeat upon the Midianites,
who had to give up their plan of revenge against Moab.
This is the beginning of the inveterate enmity between the
Moabites and the Midianites. If a single Moabite is caught
in the land of Midian, he is killed without mercy, and a
Midianite in Moab fares no better.

After the death of Hadad, the Edomites installed Samlah
of Masrekah as their king, and he reigned eighteen years.
It was his desire to take up the cause of Agnias, the old ally
of the Edomites, and chastise Zepho for having gone to war
with him, but his people, the Edomites, would not permit
him to undertake aught that was inimical to their kinsman,
and Samlah had to abandon the plan. In the fourteenth
year of Samlah's reign, Zepho died, having been king of
Kittim for fifty years. His successor was Janus, one of the
people of Kittim, who enjoyed an equally long reign.

Balaam had made his escape to Egypt after the death of
Zepho, and he was received there with great demonstrations
of honor by the king and all the nobles, and Pharaoh appointed
him to be royal counsellor, for he had heard much
about his exceeding great wisdom.

In the Edomite kingdom, Samlah was succeeded by Saul
of Pethor, a youth of surpassing beauty, whose reign lasted
forty years. His successor upon the throne was Baal
Hamon, king for thirty-eight years, during which period the
Moabites rose up against the Edomites, to whom they had
been paying tribute since the time of Hadad, and they succeeded
in throwing off the yoke of the stranger.

The times were troubled everywhere. Agnias, the king of
Africa, died, and also the death of Janus occurred, the king
of Kittim. The successors to these two rulers, Asdrubal,
the son of Agnias, and Latinus, the king of Kittim, then
entered upon a long drawn out war of many years. At first
the fortune of war favored Latinus. He sailed to Africa
in ships, and inflicted one defeat after another upon Asdrubal,
and finally this king of Africa lost his life upon the
battlefield. After destroying the canal from Kittim to Africa
built many years before by Agnias, Latinus returned to
his own country, taking with him as his wife Ushpiziwnah,
the daughter of Asdrubal, who was so wondrously beautiful
that her countrymen wore her likeness upon their garments.

Latinus did not enjoy the fruits of his victory long.
Anibal, the younger brother of Asdrubal and his successor
in the royal power, went to Kittim in ships and carried on
a series of wars lasting eighteen years, in the course of
which he killed off eighty thousand of the people of Kittim,
not sparing the princes and the nobles. At the end of this
protracted period he went back to Africa, and reigned over
his people in quiet and peace.

The Edomites, during the forty-eight years of the reign
of Hadad, the successor of Baal Hamon, fared no better than
the people of Kittim. Hadad's first undertaking was to reduce
the Moabites again under the sovereignty of Edom, but
he had to desist, because he could not offer successful
resistance
to a newly chosen king of theirs, one of their own
people, who enlisted the aid of their kinsmen the Ammonites.
The allies commanded a great host, and Hadad was
overwhelmed. These wars were followed by others between
Hadad of Edom. and Abimenos of Kittim. The latter was
the attacking party, and he invaded Seir with a mighty army.
The sons of Seir were defeated abjectly, their king Hadad
was taken captive, and then executed by Abimenos, and
Seir was made a province subject to Kittim and ruled by a
governor.

Thus ended the independence of the sons of Esau.
Henceforth they had to pay tribute to Kittim, over which
Abimenos ruled until his death, in the thirty-eighth year of
his reign.[426]


JOSEPH'S MAGNANIMITY

As Joseph was returning from the burial of his father in
the Cave of Machpelah, he passed the pit into which his
brethren had once cast him, and he looked into it, and said,
"Blessed be God who permitted a miracle to come to pass
for me here!" The brethren inferred from these words of
gratitude, which Joseph but uttered in compliance with the
injunctions of the law, that he cherished the recollection of
the evil they had done him, and they feared, that now their
father was dead, their brother would requite them in accordance
with their deeds. They observed, moreover, that since
their father was no more, Joseph had given up the habit of
entertaining them at his table, and they interpreted this as
a sign of his hatred of them. In reality, it was due to
Joseph's respect and esteem for his brethren. "So long
as my father was alive," Joseph said to himself, "he bade
me sit at the head of the table, though Judah is king, and
Reuben is the first-born. It was my father's wish, and
I complied with it. But now it is not seemly that I should
have the first seat in their presence, and yet, being ruler of
Egypt, I cannot yield my place to any other." He thought
it best therefore not to have the company of his brethren
at his meals.

But they, not fathoming his motives, sent Bilhah to him
with the dying message of their father, that he was to forgive
the transgression and the sin of his brethren. For the
sake of the ways of peace they had invented the message;
Jacob had said nothing like it. Joseph, on his part, realized
that his brethren spoke thus only because they feared he
might do harm unto them, and he wept that they should put
so little trust in his affection. When they appeared, and fell
down before his face, and said, "Thou didst desire to make
one of us a slave unto thyself. Behold, we all are ready to be
thy servants," he spoke to them gently, and tried to convince
them that he harbored no evil design against them. He
said: "Be not afraid, I will do you no harm, for I fear God,
and if ye think I failed to have you sit at my table because
of enmity toward you, God knows the intentions of my
heart, He knows that I acted thus out of consideration for
the respect I owe to you."[427]

Furthermore he said: "Ye are like unto the dust of the
earth, the sand on the sea-shore, and the stars in the heavens.
Can I do aught to put these out of the world? Ten
stars could effect nothing against one star, how much less
can one star effect anything against ten? Do you believe that
I have the power of acting contrary to the laws of nature?
Twelve hours hath the day, twelve hours the night, twelve
months the year, twelve constellations are in the heavens,
and also there are twelve tribes! You are the trunk and I
am the head--of what use the head without the trunk? It
is to my own good that I should treat you with fraternal
affection. Before your advent, I was looked upon as a slave
in this country--you proved me a man of noble birth. Now,
if I should kill you, my claims upon an aristocratic lineage
would be shown to be a lie. The Egyptians would say, He
was not their brother, they were strangers to him, he but
called them his brethren to serve his purpose, and now he
hath found a pretext to put them out of the way. Or they
would hold me to be a man of no probity. Who plays false
with his own kith and kin, how can he keep faith with
others? And, in sooth, how can I venture to lay hand upon
those whom God and my father both have blessed?"[428]

As Joseph's dealings were kind and gentle with his brethren,
so he was the helper and counsellor of the Egyptians,
and when Pharaoh departed this life, Joseph being then a
man of seventy-one years of age, the king's last wish was
that he might be a father unto his son and successor Magron,
and administer the affairs of state for him. Some of the
Egyptians desired to make Joseph king after the death of
Pharaoh, but this plan met with opposition on the part of
others. They objected to an alien on the throne, and so the
royal title was left to Magron, called Pharaoh, according to
the established custom the name given to all the Egyptian
kings. But Joseph was made the actual ruler of the land,
and though he was only viceroy in Egypt, he reigned as
king over the lands outside of Egypt as far as the Euphrates,
parts of which Joseph had acquired by conquest.
The inhabitants of these countries brought their yearly
tribute to him and other presents besides, and thus did
Joseph rule for forty years, beloved of all, and respected by
the Egyptians and the other nations, and during all that time
his brethren dwelt in Goshen, happy and blithe in the service
of God. And in his own family circle Joseph was happy
also; he lived to act as godfather at the circumcision of the
sons of his grandson Machir.

His end was premature as compared with that of his
brethren; at his death he was younger than any of them at
their death. It is true, "Dominion buries him that exercises
it."[429] He died ten years before his allotted time, because,
without taking umbrage, he had permitted his brethren to
call his father his "servant" in his presence.[430]


ASENATH

God gives every man the wife he deserves,[431] and so
Asenath was worthy of being the helpmeet of Joseph the
pious. Her father was Potiphar, one of Pharaoh's magnates,
ranking among the most distinguished of them by
reason of wisdom, wealth, and station. His daughter was
slender like unto Sarah, beautiful like Rebekah, and radiant
in appearance like Rachel. Noblemen and princes sued for
her hand when she was eighteen years of age. Even Pharaoh's
appointed successor, his first-born son, demanded her
in marriage, but his father refused to comply with his wish,
because he did not consider her a proper wife for one destined
to sit upon the throne. The daughter of the Moabite
king, he insisted, was a more suitable match for him. But
Asenath rejected every proposal of marriage, and avoided
all intercourse with men. With seven maidens born the same
day as herself, she lived in retirement in a magnificent
palace adjoining that of her parents.

It happened in the first of the seven years of plenty that
Joseph planned to visit the place in which Potiphar resided,
and he sent word to him that he would put up with him, at
his house. Potiphar was enchanted with the honor in prospect
for him, and also with the opportunity it would afford him
of bringing about a marriage between Asenath and Joseph.
But when he disclosed his plan to his daughter, she rejected
it with indignation. "Why shouldst thou desire to see me
united with a vagabond, a slave," she cried out, "one that
does not even belong to our nation, but is the son of a
Canaanitish herdsman, a fellow that attempted to violate the
honor of his mistress, and in punishment for this misdemeanor was
thrown into prison, to be liberated thence by
Pharaoh for interpreting his dream? Nay, father, never
will I become his wife. I am willing to marry the son of
Pharaoh, the future ruler and king of Egypt."

Potiphar promised his daughter not to speak of the plan
again. At that moment Joseph's arrival was announced,
and Asenath left the presence of her parents and withdrew
to her own apartments. Standing by the window, she saw
Joseph pass, and she was so transported with his divine
beauty and his indescribably noble carriage that she burst
into tears, and said: "Poor, foolish me, what shall I do?
I permitted myself to be misled by friends, who told me that
Joseph was the son of a Canaanitish shepherd. Now I behold
the splendor that emanates from him like unto the
splendor of the sun, illuminating our house with his rays.
In my audacity and folly I had looked down upon him, and
had spoken absurd nonsense against him. I knew not that
he was a son of God, as he must be, for among men such
beauty as his does not exist. I pray Thee, O God of Joseph,
grant me pardon! It was my ignorance that made me speak
like a fool. If my father will give me in marriage to Joseph,
I will be his forever."

Meantime Joseph had taken his seat at Potiphar's table,
and he observed a maiden looking at him from one of the
palace windows. He commanded that she be ordered away,
for he never permitted women to gaze at him or come near
to him. His supernatural beauty always fascinated the
noble Egyptian ladies, and they were untiring in the efforts
they made to approach him. But their attempts were vain.
He cherished the words of his father Jacob, who had admonished
his son to keep aloof from the women of the Gentiles.

Potiphar explained to Joseph that the maiden at the window
was his virgin daughter, who never permitted men to
abide near her; he was the first man she had ever looked
upon. The father continued and made the request of Joseph,
to allow his daughter to pay him her respects. Joseph
granted the favor he desired, and Asenath appeared and
greeted him with the words, "Peace be with thee, thou
blessed of God Most High," whereunto Joseph returned the
salutation, "Be thou blessed of the Lord, from whom flow
all blessings."

Asenath desired also to kiss Joseph, but he warded off the
intimate greeting with the words: "It is not meet that a
God-fearing man, who blesses the living God, and eats the
blessed bread of life, who drinks of the blessed cup of
immortality
and incorruptibility, and anoints himself with the
fragrant oil of holiness, should kiss a woman of a strange
people, who blesses dead and unprofitable idols, and eats
the putrid bread of idolatry, which chokes the soul of man,
who drinks the libations of deceit, and anoints herself with
the oil of destruction."

These words uttered by Joseph touched Asenath unto
tears. Out of compassion with her, he bestowed his blessing
upon her, calling upon God to pour out His spirit over
her and make her to become a member of His people and
His inheritance, and grant her a portion in the life eternal.


THE MARRIAGE OF JOSEPH

The appearance and the speech of Joseph made so deep
an impression upon Asenath that no sooner had she reached
her apartment than she divested herself of her robes of state
and took off her jewels, and put on sackcloth instead,
strewed ashes upon her head, and supplicated God amid
tears to grant her pardon for her sins. In this manner she
spent seven days and seven nights in her chamber. Not
even her seven attendants were permitted to enter her presence
during the time of her penance. The morning of the
eighth day an angel appeared unto her, and bade her put
away her sackcloth and ashes and array herself in state, for
this day she had been born anew, he said, to eat the blessed
bread of life, to drink of the cup of life immortal, and anoint
herself with the oil of life eternal. Asenath was about to
set food and drink before her guest, when she perceived a
honeycomb of wondrous form and fragrance. The angel
explained to her that it had been produced by the bees of
Paradise, to serve as food for the angels and the elect of
God. He took a small portion of it for himself, and the
rest he put into Asenath's mouth, saying: "From this day
forth thy body shall bloom like the eternal flowers in Paradise,
thy bones shall wax fat like the cedars thereof, strength
inexhaustible shall be thine, thy youth shall never fade, and
thy beauty never perish, and thou shalt be like unto a metropolis
surrounded by a wall." At the request of Asenath,
the angel blessed also her seven attendants, with the words,
"May the Lord bless you and make you to be seven pillars
in the City of Refuge."

Thereupon the angel left her, and she saw him ascend
heavenward in a chariot of fire drawn by four steeds of fire.
Now she knew that she had not been entertaining a human
being, but an angel.

The celestial messenger had scarcely departed, when a
visit from Joseph was announced, and she hastened to array
and adorn herself for his reception. When she washed her
face, she caught sight of it in the water, and saw it to be of
such beauty as never before, so great had been the transformation
wrought by the angel. When Joseph came, he did
not recognize her. He asked her who she was, whereto she
replied, "I am thy maid-servant Asenath! I have cast away
my idols, and this day a visitant came to me from heaven.
He gave me to eat of the bread of life and to drink of the
blessed cup, and he spake these words unto me, 'I give thee
unto Joseph as his affianced wife, that he may be thy affianced
husband forever.' And furthermore he said, 'Thy
name shall not any more be called Asenath, but thy name
shall be City of Refuge, whither the nations shall flee for
safety.' And he added, 'I go to Joseph, to tell him all these
things that have reference to thee.' Now, my lord, thou
knowest whether the man was with thee and spoke to thee
in my behalf."

Joseph confirmed all she had said, and they embraced and
kissed each other in token of their betrothal, which they
celebrated by a banquet with Potiphar and his wife. The
wedding took place later in the presence of Pharaoh, who
set a golden crown upon the head of the bridegroom and the
bride, gave them his blessing, and made a seven days' feast
in their honor, to which he invited the magnates and princes
of Egypt and of other countries. And during the seven days
of the wedding festivities the people were prohibited, under
penalty of death, from doing any manner of work; they all
were to join in the celebration of Joseph's marriage.


KIND AND UNKIND BRETHREN


On the twenty-first day of the second month in the second
of the seven years of famine, Jacob came down to Egypt,
and his daughter-in-law Asenath visited him. She marvelled
not a little at his beauty and strength. His shoulders
and his arms were like an angel's, and his loins like a giant's.
Jacob gave her his blessing, and with her husband she returned
home, accompanied by the sons of Leah, while the
sons of the handmaids, remembering the evil they had once
done unto Joseph, kept aloof. Levi in particular had conceived
a fondness for Asenath. He was especially close to
the Living God, for he was a prophet and a sage, his eyes
were open, and he knew how to read the celestial books
written by the finger of God. He revealed to Asenath that
he had seen her future resting-place in heaven, and it was
built upon a rock and encompassed by a diamond wall.

On their journey they met the son of Pharaoh, his successor
to the throne, and he was so transported with Asenath's
beauty, that he made the plan of murdering Joseph
in order to secure possession of his wife. He summoned
Simon and Levi, and by blandishments and promises sought
to induce them to put Joseph out of the way. Simon was
so enraged that he would have felled him at once, had not
his brother Levi, who was endowed with the gift of prophecy,
divined his purpose, and frustrated it by stepping upon
his foot, while whispering: "Why art thou so angry, and
so wroth with the man? We that fear God may not repay
evil with evil." Turning to the son of Pharaoh, he told him
that nothing would induce them to execute the wickedness
he had proposed; rather he advised him not to undertake
aught against Joseph, else he would kill him with the sword
that had served him in his slaughter of the inhabitants of
Shechem. The culprit was seized with frantic alarm, and
fell down before Simon and Levi to entreat their mercy.
Levi raised him tip, saying, "Fear not, but abandon thy
wicked plan, and harbor no evil design against Joseph."

Nevertheless the son of Pharaoh did not give up his
criminal purpose. He approached the sons of Bilhah and
Zilpah, and sought to accomplish through them what had
failed with Simon and Levi. He called them into his presence,
and told them of a conversation between Joseph and
Pharaoh that he had overheard. The former had said that
he waited but to learn of the death of his father Jacob in
order to do away with the sons of the handmaids, because
they had been the ones to sell him into slavery. Their wrath
excited against Joseph by these words, the sons of Bilhah
and Zilpah assented to the proposition of the son of Pharaoh.
It was arranged that the latter should kill Pharaoh,
the friend of Joseph, while they would fall upon their
brother, and put him out of the way. They were furnished
with six hundred able warriors and fifty spearmen for the
purpose. The first part of the plan, the murder of Pharaoh,
failed. The palace guard would not allow even the successor
to the throne to enter his father's bedchamber, and
he had to depart without having effected his object.

Now Dan and Gad gave him the advice to take up his
station with fifty archers in a secret place that Asenath
had to pass on her homeward journey. Thence he could
make a successful attack upon her suite, and gain possession
of her. Naphtali and Asher did not care to have anything to do
with this hostile enterprise against Joseph, but
Dan and Gad forced them into it, insisting that all the sons
of the handmaids must stand together as men and repel the
danger that threatened them.


TREACHERY PUNISHED

From their ambush the forces of the son of Pharaoh fell
upon Asenath and her six hundred attendants. They succeeded
in hewing down the vanguard, and Asenath had to
take to flight. To her alarm she encountered the son of
Pharaoh with fifty mounted men. Benjamin, seated in the
same chariot with her, came to her rescue, for in spite of his
youth he was exceedingly courageous. He descended from
the chariot, gathered pebbles, and, throwing them at the
son of Pharaoh, struck him on his forehead and inflicted a
severe wound. The charioteer aided him by keeping him
supplied with pebbles, which he cast at the fifty riders with
such expert skill that he slew forty-eight of them with as
many missiles. Meantime the sons of Leah arrived on the
spot and came to Asenath's aid, for Levi, with his prophetic
spirit, had seen what was happening, and summoning his
five brothers he had hastened thither. These six attacked
the troops in ambush and cut them down. But the danger
to Asenath was by no means removed. At this moment the
sons of the handmaids threw themselves upon her and Benjamin
with drawn swords. It was their intention to kill
them both, and flee to cover in the depths of the woods.
But as soon as Asenath supplicated God for aid, the swords
dropped from the hands of her assailants, and they saw that
the Lord was on the side of Asenath. They fell at her feet
and entreated her grace. She allayed their anxiety with the
words: "Be courageous and have no fear of your brethren,
the sons of Leah. They are God-fearing men. Do but keep
yourselves in hiding until their wrath is appeased."

When the sons of Leah appeared, Asenath fell down before
them, and amid tears she adjured them to spare the
sons of the handmaids and not repay with evil the evil they
had meditated. Simon would not hear of making concessions.
He insisted that the measure of their sins was full,
and they must pay for them with their lives, for they had
been the ones that had sold Joseph into slavery, and brought
down untold misfortune upon Jacob and his sons. But Asenath
did not leave off, and her urgent petitions won the day.
She succeeded in calming the anger of Simon, and in Levi
she had a secret ally, for this prophet knew the hiding-place
of the sons of the handmaids, and he did not betray it to
Simon, lest his wrath be increased at the sight of them. It
was also Levi that restrained Benjamin from giving the
death blow to the heavily wounded son of Pharaoh. So far
from permitting harm to be done to him, he washed his
wounds, put him into a chariot, and took him to Pharaoh,
who thanked Levi from his heart for his services of loving-
kindness. Levi's efforts were vain, three days later the son
of Pharaoh died of the wounds inflicted by Benjamin, and
from grief over the loss of his first-born Pharaoh followed
him soon after, departing this life at the age of one hundred
and seventy-seven years. His crown he left to Joseph, who
ruled over Egypt for forty-eight years thereafter. He in
turn handed the crown on to the grandchild of Pharaoh, an
infant in arms at the time of his grandfather's death, toward
whom Joseph had acted in a father's stead all his life.[432]


THE DEATH AND BURIAL OF JOSEPH

On his death-bed Joseph took an oath of his brethren, and
he bade them on their death-bed likewise take an oath of
their sons, to carry his bones to Palestine, when God should
visit them and bring them up out of the land of Egypt. He
said: "I that am a ruler could take my father's body up to
the Holy Land while it was still intact. Of you I do but
make the request that ye carry my bones from hence, and
you may inter them in any spot in Palestine, for I know that
the burial-place of the fathers was appointed to be the tomb
only of the three Patriarchs and their three wives."

Joseph took the oath, to carry his remains along with them
when they left Egypt, from his brethren, and not from his
sons, to bury him at once in Palestine, for he feared the
Egyptians would not give the latter permission to transport
his bones even if they recalled what Joseph had been allowed
to do with his father's body. They would object that Joseph
had been the viceroy, and a wish preferred by one of so high
an estate could not be denied.[433] Furthermore, he adjured
his brethren not to leave Egypt until a redeemer should
appear and announce his message with the words, "Pakod--
I have surely visited you"--a tradition which Joseph had
received from his father, who bad it from Isaac, and Isaac
in turn had beard it from Abraham.[434] And he told them that
God would redeem Israel through Moses as through the
Messiah, in this world as in the world to come, and the
Egyptian redemption would begin in Tishri, when Israel
would be freed from slave labor, and would be completed
in the following Nisan, when they would leave Egypt.[435]

Joseph also admonished his brethren to walk in the ways
of the Lord, so that they might become worthy of His grace
and help. Especially he impressed upon his brethren and
his sons the virtue of chastity and a steadfast moral life.
He told them all that had happened to him, the hatred of
his brethren, the persecutions of the wife of Potiphar, the
slander, envy, and malice of the Egyptians, to show how that
those who fear the Lord are not forsaken by Him in darkness,
or bondage, or tribulation, or distress. "I was sold
into slavery," he said, "but the Lord delivered me; I was
thrown into prison, but His strong hand helped me. I was
tortured by hunger, but the Lord Himself gave me sustenance.
I was alone, and God comforted me. And as for
you, if ye will walk in the ways of chastity and purity in
patience and humility of heart, the Lord will dwell among
you, for He loveth a chaste life, and if you, my children,
will observe the commandments of the Lord, He will raise
you up here, in this world, and bless you there, in the world
to come. If men seek to do evil unto you, pray for them,
and you will be delivered from all evil by the Lord. On
account of my forbearing patience I received the daughter
of my master to wife, and her dowry was a hundred talents
of gold, and God gave me also beauty like the beauty of a
flower, more than all the children of Jacob, and He preserved
me unto mine old age in vigor and beauty, for in all
things did I resemble Jacob."

Joseph continued and told them the visions he had
had, in which the future of Israel was revealed to him,
and then he closed with the words: "I know that the Egyptians
will oppress you after my death, but God will execute
vengeance for your sakes, and He will lead you to the land
of promise of your fathers. But ye shall surely carry my
bones with you from hence, for if my remains are taken to
Canaan, the Lord will be with you in the light, and Behar
will be with the Egyptians in the darkness. Also take with
you the bones of your mother Zilpah, and bury them near
the sepulchre of Bilhah and Rachel."

These words ended, he stretched out his feet, and slept
his last eternal sleep, and the whole of Israel mourned him,
and the whole of Egypt was in great grief, for he had been
a compassionate friend to the Egyptians, too, and he had
done good unto them, and given them wise counsel and assistance
in all their undertakings.[436]

Joseph's wish, that his bones should rest in the Holy Land,
was fulfilled when the Israelites went forth from Egypt, and
no less a personage than Moses applied himself to its execution.
Such was Joseph's reward for the devotion he had
displayed in the interment of his father's body, for he had
done all things needful himself, leaving naught to others.
Therefore so great a man as Moses busied himself with the
realization of Joseph's wish.[437]

For three days and three nights preceding the exodus
Moses hunted up and down through the land of Egypt for
Joseph's coffin, because he knew that Israel could not leave
Egypt without heeding the oath given to Joseph. But his
trouble was in vain; the coffin was nowhere to be found.
Serah, the daughter of Asher, met Moses, tired and exhausted,
and in answer to her question about the cause of his
weariness, he told her of his fruitless search. Serah took
him to the Nile river, and told him that the leaden coffin
made for Joseph by the Egyptians had been sunk there after
having been scaled up on all sides. The Egyptians had
done this at the instigation and with the help of the magicians,
who, knowing that Israel could not leave the country
without the coffin, had used their arts to put it in a place
whence it could not be removed.[438]

Moses now took Joseph's cup, and he cut four flat pieces
from it, and engraved a lion on one of them, an eagle on the
second, a bull on the third, and a human figure on the fourth.
He threw the first, with the lion, into the river, saying at the
same time, "Joseph, Joseph, the hour for the redemption of
Israel hath arrived, the Shekinah lingers here only for thy
sake, the clouds of glory await thy coming. If thou wilt
show thyself, well and good; if not, then we are clear from
our oath." But the coffin did not appear.

Then Moses threw the second plate into the water, that
with the figure of the eagle, repeating the same words, but
again the coffin did not rise from the bed of the Nile, and
there it remained, too, when he threw in the third plate bearing
the figure of the bull, and called upon Joseph a third
time to come forth. But the fourth plate with the human
figure and the fourth invocation to Joseph brought the coffin
to the surface of the water. Moses seized it, and in joy he
bore it off.[439] While Israel had been busy gathering gold
and silver from the Egyptians, Moses had been thinking of
nothing but Joseph's coffin, and his happiness was great
that he had been permitted to fulfil the wish of Joseph.[440]

During the forty years of wandering through the desert,
the coffin was in the midst of Israel, as a reward for Joseph's
promise to his brethren, "I will nourish you and take care
of you." God had said, "As thou livest, for forty years
they will take care of thy bones."[441]

All this time in the desert Israel carried two shrines with
them, the one the coffin containing the bones of the dead
man Joseph, the other the Ark containing the covenant of
the Living God. The wayfarers who saw the two receptacles
wondered, and they would ask, "How doth the ark of the
dead come next to the ark of the Ever-living?" The
answer was, "The dead man enshrined in the one fulfilled
the commandments enshrined in the other. In the latter it
is written, I am the Lord thy God, and he said, Am I in the
place of God? Here it is written, Thou shalt have no other
gods before My face, and he said, I fear God. Here it is
written, Thou shalt not take the name of the Lord thy God
in vain, and therefore he did not swear by God, but said,
By the life of Pharaoh. Here it is written, Remember the
Sabbath day, and he said to the overseer of his palace on
Friday, Slay and make ready, meaning for the Sabbath.
Here it is written, Honor thy father and thy mother, and he
said, when his father desired to send him to his brethren,
Here am I, although he knew it was perilous for him to go.
Here it is written, Thou shalt not kill, and he refrained from
murdering Potiphar when Potiphar's wife urged him to do
it. Here it is written, Thou shalt not commit adultery, and
he scorned the adulterous proposals of Potiphar's wife.
Here it is written, Thou shalt not steal, and he stole nothing
from Pharaoh, but gathered up all the money and brought
it unto Pharaoh's house. Here it is written, Thou shalt not
bear false witness against thy neighbor, and he told his
father nothing of what his brethren had done to him, though
what he might have told was the truth. Here it is written,
Thou shalt not covet, and he did not covet Potiphar's
wife."[442]

On their arrival in the Holy Land, the Israelites buried
the bones of Joseph in Shechem, for God spake to the tribes,
saying, "From Shechem did ye steal him, and unto Shechem,
shall ye return him."[443]

God, who is so solicitous about the dead bodies of the
pious, is even more solicitous about their souls, which stand
before Him like angels, and do their service ministering
unto Him.[444]



II

THE SONS OF JACOB

SIGNIFICANT NAMES
REUBEN'S TESTAMENT
SIMON'S ADMONITION AGAINST ENVY
THE ASCENSION OF LEVI
JUDAH WARNS AGAINST GREED AND UNCHASTITY
ISSACHAR'S SINGLENESS OF HEART
ZEBULON EXHORTS UNTO COMPASSION
DAN'S CONFESSION
NAPHTALI'S DREAMS OF THE DIVISION OF THE TRIBES
GAD'S HATRED
ASHER'S LAST WORDS
BENJAMIN EXTOLS JOSEPH



II

THE SONS OF JACOB

SIGNIFICANT NAMES

Jacob raised all his sons in the fear of God, and taught
them the ways of a pious life, using severity when there was
need to make his lessons impressive. He reaped the fruits
of his labor, for all his sons were godly men of stainless
character.[1] The ancestors of the twelve tribes resembled
their fathers in piety, and their acts were no less significant
than those of Abraham, Isaac, and Jacob. Like these three,
they deserve to be called the Fathers of Israel.[2] God made
a covenant with them as He had made with the three Patriarchs,
and to this covenant their descendants owe their
preservation.[3]

The very names of the tribes point to the redemption of
Israel. Reuben is so called, because God "sees" the affliction
of His people; Simon, because He "hears" its groaning;
Levi, He "joins" Himself unto His people when Israel
suffers; Judah, Israel will "thank" God for its deliverance;
Issachar, it will be "rewarded" for its suffering with a
recompense; Zebulon, God will have a "dwelling-place" in
Israel; Benjamin, He swore by His "right hand" to succor
His people; Dan, He will "judge" the nation that subjugates
Israel; Naphtali, He bestowed the Torah upon Israel,
and she drops sweetness like the "honeycomb"; Gad, the
Lord gave manna unto Israel, and it was like "coriander"
seed; Asher, all nations will call Israel "happy"; and Joseph,
because God will "add" a second redemption of Israel
to the first--redemption from the wicked kingdom at the end
as from Egypt in former times.[4]

Not only the names of Jacob's sons are significant, but the
names of their sons as well. Thus the names of the sons of
Issachar express the activities of the tribe known for its
learning above all the others. The oldest was called Tola,
"worm"; as the silk worm is distinguished for its mouth,
with which it spins, so also the men of the tribe of Issachar
for the wise words of their mouth. The second is Puah,
"madder plant"; as this plant colors all things, so the tribe
of Issachar colors the whole world with its teachings. The
third is Jashub, "the returning one," for through the teachings
of Issachar Israel will be turned back to its Heavenly
Father; and Shimron, the fourth, is "the observing one,"
to indicate that the tribe of Issachar observes the Torah.[5]

The names of the sons of Gad likewise interpret the history
of the tribe. During Israel's sojourn in Egypt, it had
strayed from the right path, but when Aaron appeared as
prophet and monitor, and called unto the Israelites to cast
away the abominations of their eyes and forsake the idols
of Egypt, they hearkened unto his words. Hence the double
name Ozni and Ezbon borne by one of the sons of Gad, for
this tribe "hearkened" to the word of God, and fulfilled His
"will."

The grandsons of Asher bear the names Heber and Malchiel,
because they were the "associates" of kings, and their
inheritance yielded "royal dainties."

Partly the history of the tribe of Benjamin can be read in
the names of its chiefs. It consisted originally of ten
divisions,
descended from Benjamin's ten sons, but five of them
perished in Egypt on account of their ungodly ways, from
which no admonition availed to turn them aside. Of the five
families remaining, two, the descendants of Bela and those
of Ashbel, had always been God-fearing; the others, the
Ahiramites, the Shephuphamites, and the Huphamites, repented
of their sins, and in accordance with the change in
their conduct had been the change in their names. Ehi had
become Ahiram, because the breach with the "Exalted"
One was healed; Muppira was called Shephupham, because
they "afflicted" themselves in their penance; and Huppim
was turned into Hupham, to indicate that they had
"cleansed" themselves from sin. As a reward for their
piety, the family springing from Bela was permitted to have
two subdivisions, the Ardites and the Naamites. Their
names point them out as men that know well how the fear
of God is to be manifested, whose deeds are exceedingly
lovely.

Naphtali was another tribe of steadfast piety, and the
names of his sons testify thereto: Jahzeel, because the tribesmen
raised a "partition wall" between God and the idols,
inasmuch as they trusted in God and contemned the idols;
Guni, because God was their "protection"; and Jezer and
Shillem designate the Naphtalites as men devoted to God
with all their hearts.[6]


REUBEN'S TESTAMENT

Two years after the death of Joseph, Reuben fell sick.
Feeling that his end was nigh, he called together his sons,
his grandsons, and his brethren, to give them his last
admonitions
from out of the fulness of his experience. He
spake: "Hear, my brethren, and do ye, my children, give
ear unto Reuben your father in the commands that I enjoin
upon you. And, behold, I adjure you this day by the
God of heaven that ye walk not in the follies of youth and
the fornications to which I was addicted, and wherewith I
defiled the bed of my father Jacob. For I tell you now that
for seven months the Lord afflicted my loins with a terrible
plague, and if my father Jacob had not interceded for me,
the Lord had swept me away. I was twenty years of age
when I did what was evil before the Lord, and for seven
months I was sick unto death. Then I did penance for
seven years in the innermost depths of my soul. Wine and
strong drink I drank not, the flesh of animals passed not my
lips, dainties I tasted not, because I mourned over my sins,
for they were great."

He admonished those gathered around him to beware of
the seven tempter spirits, which are the spirit of fornication,
gluttony, strife, love of admiration, arrogance, falsehood,
and injustice. He cautioned them especially against unchastity,
saying: "Pay no heed to the glances of a woman,
and remain not alone with a married woman, and do not occupy
yourselves with the affairs of women. Had I not seen
Bilhah bathe in a secluded spot, I had not fallen into the
great sin I committed, for after my thoughts had once
grasped the nakedness of woman, I could not sleep until I
had accomplished the abominable deed. For when our
father Jacob went to his father Isaac, while we sojourned in
Eder, not far from Ephrath, which is Beth-lehem, Bilhah
was drunken with wine, and she lay asleep, uncovered, in
her bedchamber, and I entered in and saw her nakedness
and committed the sin, and I went out again, leaving her
asleep. But an angel of God revealed my impious act to my
father Jacob at once. He came back and mourned over me,
and never again did he approach Bilhah. Unto the very last
day of his life, I had not the assurance to look my father in
the face or to speak to my brethren regarding my disgrace,
and even now my conscience tortures me on account of my
sin. Nevertheless my father spake words of comfort to me,
and prayed to God in my behalf, that the wrath of the Lord
might depart from me, as He showed me."

Reuben admonished his children impressively to join
themselves to Levi, "because he will know the law of the
Lord," he said, "and he will give ordinances for judgment,
and bring sacrifices for all Israel, until the consummation of
the times, as the anointed high priest of whom the Lord
spake."

After announcing his last will to his sons, Reuben departed
this life at the age of one hundred and twenty-five
years. His body was laid in a coffin until his sons bore it
away from Egypt, and carried it up to Hebron, where they
buried it in the Double Cave.[7]


SIMON'S ADMONITION AGAINST ENVY

As Reuben confessed his sin upon his death-bed, and
warned his children and his family to be on their guard
against unchastity, the vice that had brought about his fall,
so Simon, when he was about to die, assembled his sons
around him, and confessed the sin he had committed. He
had been guilty of boundless envy of Joseph, and he spoke:
"I was the second son begotten by my father Jacob, and my
mother Leah called me Simon, because the Lord had heard
her prayer. I waxed strong, and shrank from no manner of
deed, and I was afraid of naught, for my heart was hard,
and my liver unyielding, and my bowels without mercy.
And in the days of my youth I was jealous of Joseph, for our
father loved him more than all the rest of us, and I resolved
to kill him. For the prince of temptation sent the spirit of
jealousy to take possession of me, and it blinded me so that
I did not consider Joseph to be my brother, and I spared
not even my father Jacob. But his God and the God of his
fathers sent His angel and saved him out of my hands.

When I went to Shechem to fetch ointment for the herds,
and Reuben was in Dothan, where all our supplies and stores
were kept, our brother Judah sold Joseph to the Ishmaelites.
On his return, when he heard what had happened, Reuben
was very sad, for he had been desirous of saving Joseph and
bringing him back to our father. But as for me, my wrath
was enkindled against Judah, that he had let him escape
alive. My anger abode with me all of five months. But the
Lord restrained me from using the power of my hands, for
my right hand withered for the length of seven days. Then
I knew that what had happened was for the sake of Joseph.
I repented and prayed to God to restore my hand and withhold
me henceforth from all sorts of defilement, envy, and
folly. For two years I gave myself up to fasting and the
fear of God, for I perceived that redemption from jealousy
could come only through the fear of God.

My father, seeing me downcast, asked to know the cause
of my sadness, and I replied that I was suffering with my
liver, but in truth I was mourning more than all my brethren,
seeing that I had been the cause of Joseph's sale. And
when we went down into Egypt, and Joseph bound me as a
spy, I was not grieved, for I knew in my heart that my suffering
was just retribution. But Joseph was good, the spirit
of God dwelt within him. Compassionate and merciful as
he was, he bore me no resentment for my evil deeds toward
him, but he loved me with the same love he showed the
others. He paid due honor to us all, and gave us gold, and
cattle, and produce. And now, my dear children, do ye love
one another, each one his brother, with a clean heart, and
remove the spirit of jealousy from the midst of you."

Like Reuben, so also Simon adjured his sons to beware of
unchastity, for this vice is the mother of all evil. It separates
man from God, and abandons him to Behar. These
were the closing words of his exhortation: "In the writings
of Enoch I saw that your sons would be corrupted
through unchastity, and they would maltreat the sons of
Levi with the sword. But they will not be able to do aught
against Levi, for the war he will wage is the war of the
Lord, and he will vanquish all your armies. As a small remnant
you will be scattered among Levi and Judah, and none
among you will rise to be a judge or a king of our people, as,
my father Jacob prophesied in his blessing."

Having completed his admonitions to his sons, Simon
passed away and was gathered to his fathers, at the age of
one hundred and twenty years. His sons placed him in a
coffin made of imperishable wood, so that they might carry
his bones to Hebron, as they did, in secret, during the war
between the Egyptians and the Canaanites. Thus did all the
tribes during the war; they took the remains each of its
founder from Egypt to Hebron. Only the bones of Joseph
remained in Egypt until the Israelites went out of the land,
for the Egyptians guarded them in their royal treasure
chambers. Their magicians had warned them that whenever
Joseph's bones should be removed from Egypt, a great darkness
would envelop the whole land, and it would be a dire
misfortune for the Egyptians, for none would be able to
recognize his neighbor even with the light of a lamp.[8]


THE ASCENSION OF LEVI

When it was disclosed to Levi that he was about to die,
he gathered all his children around him, to tell them the
story of his life, and he also prophesied unto them what they
would do, and what would happen to them until the judgment
day. He spoke: "When we were pasturing the flocks
in Abel-Meholah, the spirit of understanding of the Lord
came upon me, and I saw all mankind, how they corrupt
their ways, and that injustice builds up walls for herself,
and impiety sits enthroned upon the towers. And I fell to
grieving over the generations of men, and I prayed to the
Lord to save me. Sleep enshrouded me, and I beheld a tall
mountain, and lo! the heavens opened, and an angel of God
addressed me, and said: 'Levi, enter!'

"I entered the first heaven, and I saw a great sea hanging
there, and farther on I saw a second heaven, brighter and
more resplendent than the first. I said to the angel, 'Why
is this so?' And the angel said to me, 'Marvel not at this,
for thou shalt see another heaven, brilliant beyond compare,
and when thou hast ascended thither, thou shalt stand near
the Lord, and thou shalt be His minister, and declare His
mysteries to men; and of the Lord's portion shall be thy
life, and He shall be thy field and vineyard and fruits and
gold and silver.'

"Then the angel explained the uses of the different heavens
to me, and all that happens in each, and he proclaimed
the judgment day. He opened the gates of the third heaven,
where I beheld the holy Temple, and God seated upon the
Throne of Glory. The Lord spake to me: 'Levi, upon
thee have I bestowed the blessing of the priesthood, until I
come and dwell in the midst of Israel.' Then the angel
carried me back to earth, and gave me a shield and a sword,
saying, 'Execute vengeance upon Shechem for Dinah, and
I will be with thee, for the Lord hath sent me.' I asked the
angel what his name was, and he replied: 'I am the angel
that intercedes for the people of Israel, that it may not be
destroyed utterly, for every evil spirit attacks it.'

"When I awoke, I betook myself to my father, and on the
way, near Gebal, I found a brass shield, such as I had seen
in my dream. Then I advised my father and my brother
Reuben to bid the sons of Hamor circumcise themselves, for
I was quivering with rage on account of the abominable deed
they had done. I slew Shechem first of all, and then Simon
slew Hamor, and all my other brothers came out and destroyed
the whole city. Our father took this in ill part, and
in his blessing he remembered our conduct. Although we
did a wrong thing in acting thus against his wishes, yet I
recognized it to be the judgment of God upon the people of
Shechem on account of their sins, and I said to my father:
'Be not wroth, my lord, for God will exterminate the
Canaanites through this, and he will give the land to thee
and to thy seed after thee. Henceforth Shechem will be
called the city of imbeciles, for as a fool is mocked at, so
have we made a mockery of them.'

"When we journeyed to Beth-lehem, and had been abiding
there for seventy days, another vision was vouchsafed
me, like unto the former. I saw seven men clad in white,
and they spake to me, saying: 'Rise up, and array thyself
in the priestly garments, set the crown of righteousness upon
thy head, and put on the ephod of understanding, and the
robe of truth, and the mitre-plate of faith, and the mitre of
dignity, and the shoulderpieces of prophecy.' And each of
the men brought a garment unto me and invested me therewith,
and spake: 'Henceforth be the priest of the Lord,
thou and thy seed unto eternity. And ye shall eat all that is
lovely to look upon, and the table of the Lord thy descendants
will appropriate for themselves, and from them will
come high priests, judges, and scholars, for all that is holy
will be guarded by their mouth.'

"Two days after I was visited by this dream, Judah and
I repaired to our grandfather Isaac, who blessed me in
accordance with the words I had heard. Jacob also had a
vision, and he saw, too, that I was appointed to be the priest
of God, and through me he set apart a tenth of his possessions
unto the Lord. And when we established ourselves in
Hebron, the residence of Isaac, our grandfather taught me
the law of the priesthood, and admonished me to hold myself
aloof from unchastity.

At the age of twenty-eight years I took Milcah to wife,
and she bore me a son, and I named him Gershom, because
we were strangers in the land. But I perceived he would
not be in the first ranks of men. My second son was born
unto me in my thirty-fifth year, and he saw the light of the
world at sunrise, and I beheld him in a vision standing
among the proud of the assembly, and therefore I gave him
the name Kohath. The third son my wife bore me in the
fortieth year of my life, and I called his name Merari, because
bitter had been her travail in bearing him. My daughter
Jochebed was born in Egypt, when I was sixty-three
years old, and I called her thus because I was known honorably
among my brethren in those days. And in my ninety-
fourth year, Amram took Jochebed to wife, he that was born
on the same day with her."

Thereupon Levi admonished his children to walk in the
ways of the Lord, and fear Him with all their heart, and he
told them what he had learnt from the writings of Enoch,
that his descendants would sin against the Lord in times to
come, and they would suffer the Divine punishment for their
transgression, and then God would raise up a new priest,
unto whom all the words of the Lord would be revealed.
His last words were: "And now, my children, ye have
heard all I have to say. Choose, now, light or darkness, the
law of the Lord or the works of Beliar." And his sons made
answer, "Before the Lord we will walk according to His
law." Then Levi spake, "The Lord is witness and the
angels are witnesses, I am witness and ye are witnesses,
concerning the word of your mouth." And his sons replied,
"We are witnesses."

Thus Levi ceased to admonish his sons. He stretched out
his feet, and was gathered unto his fathers, at the age of one
hundred and thirty-seven years, a greater age than any of
his brethren attained.[9]


JUDAH WARNS AGAINST GREED AND UNCHASTITY

The last words addressed by Judah to his sons were the
following: "I was the fourth son begotten by my father,
and my mother called me Judah, saying, 'I thank the Lord
that He hath given me a fourth son.' I was zealous in my
youth and obedient to my father in all things. When I grew
up to manhood, he blessed me, saying, 'Thou wilt be king,
and wilt prosper in all thy ways.' The Lord granted me His
grace in whatever I undertook, in the field and in the house.
I could speed as swiftly as the hind, and overtake it, and
prepare a dish of it for my father. A deer I could catch on
the run, and all the animals of the valley. A wild mare I
could outstrip, hold it, and bridle it. A lion I slew, and
snatched a kid from its jaws. A bear I caught by the paw,
and flung it adown the cliff, and it lay beneath crushed. I
could keep pace with the wild boar, and overtake it, and as I
ran I seized it, and tore it to pieces. A leopard sprang at
my dog in Hebron, and I grasped its tail, and hurled it away
from me, and its body burst on the coast at Gaza. A wild
steer I found grazing in the field. I took it by its horns,
swung it round and round until it was stunned, and then I
cast it to the ground and killed it."

Judah continued and told his children of his heroism in
the wars that the sons of Jacob had waged with the kings of
Canaan and with Esau and his family. In all these conflicts
he bore a distinguished part, beyond the achievements of
the others. His father Jacob was free from all anxiety when
Judah was with his brethren in their combats, because he had
had a vision showing him an angel of strength standing at
the side of Judah on all his ways.

Judah did not conceal his shortcomings, either. He confessed
how drunkenness and passion had betrayed him first
into marriage with a Canaanitish woman, and then into improper
relations with his daughter-in-law Tamar. He said
to his children:

"Do not walk after the desire of your hearts, and vaunt
not the valiant deeds of your youth. This, too, is evil in the
eyes of the Lord. For while I boasted that the face of a
beautiful woman had never allured me in the wars, and reviled
my brother Reuben for his transgression with Bilhah,
the spirit of passion and unchastity gained possession of me,
and I took Bath-shua to wife, and trespassed with Tamar,
though she was the affianced of my son. First I said to
Bath-shua's father, 'I will take counsel with my father Jacob,
to know whether I should marry thy daughter,' but he
was a king, and he showed me an untold heap of gold accredited
to his daughter, and he adorned her with the magnificence
of women, in gold and pearls, and he bade her pour
the wine at the meal. The wine turned my eyes awry, and
passion darkened my heart. In mad love for her, I violated
the command of the Lord and the will of my father, and I
took her to wife. The Lord gave me a recompense according
to the counsel of my heart, for I had no joy in the sons
she bore me.

"And now, my children, I pray you, do not intoxicate yourselves
with wine, for wine twists the understanding away
from the truth, and confuses the sight of the eyes. Wine
led me astray, so that I felt no shame before the throngs of
people in the city, and I turned aside and went in to Tamar
in the presence of them, and committed a great sin. And
though a man be a king, if he leads an unchaste life, he loses
his kingship. I gave Tamar my staff, which is the stay of
my tribe, and my girdle-cord, which is power, and my signet-
diadem, which is the glory of my kingdom. I did penance
for all this, and unto old age I drank no wine, and ate no
flesh, and knew no sort of pleasure. Wine causes the secret
things of God and man to be revealed unto the stranger.
Thus did I disclose the commands of the Lord and the mysteries
of my father Jacob to the Canaanite woman Bath-shua,
though God had forbidden me to betray them. I also enjoin
you not to love gold, and not to look upon the beauty of
women, for through money and through beauty I was led
astray to Bath-shua the Canaanite. I know that my stock
will fall into misery through these two things, for even the
wise men among my sons will be changed by them, and
the consequence will be that the kingdom of Judah will
be diminished, the domain that the Lord gave me as a reward
for my obedient conduct toward my father, for never
did I speak in contradiction of him, but I did all things
according to his words. And Isaac, my father's father,
blessed me with the blessing that I should be ruler in Israel,
and I know that the kingdom will arise from me. In the
books of Enoch the just I read all the evil that ye will do
in the latter days. Only beware, my children, of unchastity
and greed, for love of gold leads to idolatry,
causing men to call them gods that are none, and dethroning the
reason of man. On account of gold I lost my
children, and had I not mortified my flesh, and humbled
my soul, and had not my father Jacob offered up prayers for
me, I had died childless. But the God of my fathers, the
merciful and gracious One, saw that I had acted unwittingly,
for the ruler of deception had blinded me, and I was
ignorant, being flesh and blood, and corrupt through sins,
and in the moment when I considered myself invincible, I
recognized my weakness."

Then Judah revealed to his sons, in clear, brief words, the
whole history of Israel until the advent of the Messiah, and
his final speech was: "My children, observe the whole law
of the Lord; in it is hope for all that keep His ways. I die
this day at the age of one hundred and nineteen years before
your eyes. None shall bury me in a costly garment, nor
shall ye cut my body to embalm it, but ye shall carry me to
Hebron."

Having spoken these words, Judah sank into death.[10]


ISSACHAR'S SINGLENESS OF HEART

When Issachar felt his end approach, he summoned his
sons, and he said to them: "Hearken, my children, unto
your father Issachar, and listen to the words of him that is
beloved of the Lord. I was born unto Jacob as his fifth son,
as a reward for the dudaim. Reuben brought the dudaim
from the field. They were fragrant apples, which grew in
the land of Haran upon an eminence below a gully. Rachel
met Reuben, and she took the dudaim away from him. The
lad wept, and his cries brought his mother Leah to his side,
and she addressed Rachel thus: 'Is it a small matter that
thou hast taken away my husband? and wouldst thou take
away my son's dudaim also?' And Rachel said, 'See,
Jacob shall be thine to-night for thy son's dudaim.' But
Leah insisted, 'Jacob is mine, and I am the wife of his
youth,' whereupon Rachel, 'Be not boastful and overweening.
To me he was betrothed first, and for my sake he
served our father fourteen years. Thou art not his wife,
thou wast taken to him by cunning instead of me, for our
father deceived me, and put me out of the way the night of
thy nuptials, so that Jacob could not see me. Nevertheless,
give me the dudaim, and thou mayest have Jacob for a
night.'

"Then Leah bore me, and I was called Issachar, on account
of the reward Rachel had given to my mother. At
that time an angel of the Lord appeared to Jacob, and he
spoke: 'Rachel will bear only two sons, for she rejected the
espousal of her husband, and chose continence! But Leah
bore six sons, for the Lord knew that she desired to be with
her husband, not because she was prompted by the evil
inclination, but for the sake of children. Rachel's prayer also
was fulfilled, on account of the dudaim, for although she
desired to eat of the apples, she did not touch them, but put
them in the house of the Lord, and gave them to the priest
of the Most High that was in those days.

"When I grew up, my children, I walked in the integrity
of my heart, and I became a husbandman, cultivating the
land for my father and my brethren, and I gathered the
fruit from the fields in their due time. My father blessed
me, because he saw that I walked in singleness of heart. I
was not married to a wife until I was thirty years old, for
the hard work I did consumed my strength, and I had no
desire unto woman, but, overwhelmed by fatigue, I would
sink into sleep. My father was well pleased at all times with
my rectitude. If my work was crowned with good results, I
brought the firstfruits of my labor to the priest of the Lord,
the next harvest went to my father, and then I thought of
myself. The Lord doubled the possessions in my hand, and
Jacob knew that God aided me for the sake of my singleness
of heart, for in my sincerity I gave of the produce of the
land to the poor and the needy.

"And now hearken unto me, my children, and walk in
singleness of heart, for upon it resteth the favor of the Lord
at all times. The simple man longeth not for gold, he doth
not defraud his neighbor, he hath no desire for meats and
dainties of many kinds, he careth not for sumptuous dress,
he hopeth not for long life, he waiteth only upon the will of
God. The spirits of deception have no power over him, for
he looketh not upon the beauty of woman, lest he defile his
understanding with corruption. Jealousy cometh not into
his thoughts, envy doth not sear his soul, and insatiable
greed doth not make him look abroad for rich gain. Now,
then, my children, observe the law of the Lord, attain to
simplicity, and walk in singleness of heart, without meddling
with the affairs of others. Love the Lord and love your
neighbors, have pity upon the poor and the feeble, bow your
backs to till the ground, occupy yourselves with work upon
the land, and bring gifts unto the Lord in gratitude. For
the Lord hath blessed you with the best of the fruits of the
field, as he hath blessed all the saints from Abel down to
our day.

"Know, my children, that in the latter time your sons
will abandon the paths of probity, and will be ruled by greed.
They will forsake rectitude and practice craft, they will depart
from the commands of the Lord and follow after Beliar,
they will give up husbandry and pursue their evil plans,
they will be scattered among the heathen and serve their
enemies. Tell this unto your children, so that, if they sin,
they may repent speedily, and return to the Lord, for He is
merciful, and He will take them out to bring them back unto
their land.

"I am one hundred and twenty-two years old, and I can
discern no sin in myself. Save my wife, I have known no
woman. I was guilty of no unchastity through the lifting
up of eyes. I drank no wine, that I might not be led astray,
I did not covet what belonged to my neighbor, guile had no
place in my heart, lies did not pass my lips. I sighed along
with all that were heavy-laden, and to the poor I gave my
bread. I loved the Lord with all my might, and mankind I
also loved. Do ye likewise, my children, and all the spirits
of Beliar will flee from you, no deed done by the wicked will
have power over you, and ye will vanquish all the wild
beasts, for ye have with you the Lord of heaven."

And Issachar bade his children carry him up to Hebron,
and bury him there by his fathers in the Cave, and he
stretched out his feet, and fell into the sleep of eternity, full
of years, healthy of limb, and in the possession of all his
faculties.[11]


ZEBULON EXHORTS UNTO COMPASSION

When Zebulon attained the age of one hundred and fourteen
years, which was two years after the death of Joseph,
he called his sons together, and admonished them, in these
words, to lead a life of piety: "I am Zebulon, a precious
gift for my parents, for when I was born, my father became
very rich, by means of the streaked rods, in herds of sheep
and herds of cattle. I am conscious of no sin in me, and I
remember no wrong done by me, unless it be the unwitting
sin committed against Joseph, in that I did not, out of
consideration for my brethren, disclose to my father what had
happened to his favorite son, though in secret I mourned
exceedingly. I feared my brethren, because they had agreed
that he who betrayed the secret should be slain with the
sword. When they planned to kill Joseph, I besought them
amid tears not to sin thus.

"And now, my children, hearken unto me. I exhort you
to observe the commands of the Lord, and have mercy
upon your neighbors, and act compassionately, not only
toward men, but also toward dumb brutes. For on account
of my mercifulness the Lord blessed me; all my brethren fell
sick at one time or another, but I escaped without any illness.
Also the sons of my brethren had to endure disease, and
they were nigh unto death for the sake of Joseph, because
they had no pity in their hearts. But my sons were preserved
in perfect health, as ye well know. And when I was
in Canaan, catching fish at the shores of the sea for my
father Jacob, many were drowned in the waters of the sea,
but I came away unharmed. For ye must know that I was
the first to build a boat for rowing upon the sea, and I plied
along the coasts in it, and caught fish for my father's
household, until we went down into Egypt. Out of pity I would
share my haul with the poor stranger, and if he was sick or
well on in years, I would prepare a savory dish for him, and
I gave unto each according to his needs, sympathizing with
him in his distress and having pity upon him. Therefore
the Lord brought numerous fish to my nets, for he that gives
aught to his neighbor, receives it back from the Lord with
great increase. For five years I fished in the summer, and
in the winter I pastured the flocks with my brethren.

"Now, my children, have pity and compassion on all men,
that the Lord may have pity and compassion on you, for
in the measure in which man has mercy with his fellow-men,
God has mercy with him. When we came down into Egypt,
Joseph did not visit upon us the wrong he had suffered.
Take him as your model, and remember not a wrong done
unto you, else unity is rent asunder, and the bonds of kinship
are torn, and the soul is disquieted. Observe the water!
If it runs on undivided, it carries down stone, wood, and
sand along with it. But if it is divided and flows through
many channels, the earth sucks it up, and it loses its force.
If you separate, one from the other, you will be like divided
waters. Be not cleft into two heads, for all that the Lord
hath made has but one head. He has given two shoulders
unto his creatures, two hands, and two feet, but all these
organs obey one head."

Zebulon ended his exhortation unto unity with an account
of the divisions in Israel, whereof he had read in the writings
of the fathers, that they would come about in future
days, and bring sore suffering upon Israel. However, he
spoke encouraging words to his children, saying: "Be not
grieved over my death, and do not lose heart at my departure
from you, for I shall arise again in the midst of you,
and I shall live joyously among the people of my tribe, those
who observe the law of the Lord. As for the godless, the
Lord will bring everlasting fire down upon them, and exterminate
them unto all generations. Now I hasten hence unto
my eternal rest with my fathers. But ye, fear ye the Lord
your God with all your might all the days of your life."

Having made an end of saying these words, he sank into
the sleep of death, and his sons put him into a coffin, wherein
they carried him up to Hebron later, to bury him there next
to his fathers.[12]


DAN'S CONFESSION

When Dan assembled his family at the last of his life, he
spake: "I confess before you this day, my children, that I
had resolved to kill Joseph, that good and upright man, and
I rejoiced over his sale, for his father loved him more than
he loved the rest of us. The spirit of envy and boastfulness
goaded me on, saying, 'Thou, too, art the son of Jacob,' and
one of the spirits of Behar stirred me up, saying, 'Take this
sword, and slay Joseph, for once he is dead thy father will
love thee.' It was the spirit of anger that was seeking to
persuade me to crush Joseph, as a leopard crunches a kid
between its teeth. But the God of our father Jacob did not
deliver him into my hand, to let me find him alone, and He
did not permit me to execute this impious deed, that two
tribes in Israel might not be destroyed.

"And now, my children, I am about to die, and I tell it
unto you in truth, if you take not heed against the spirit of
lies and anger, and if ye love not truth and generosity, you
will perish. The spirit of anger casts the net of error around
its victim, and it blinds his eyes, and the spirit of lies warps
his mind, and clouds his vision. Evil is anger, it is the grave
of the soul. Desist from anger and hate lies, that the Lord
may dwell among you, and Behar flee from your presence.
Speak the truth each unto his neighbor, and you will not fall
into anger and trouble, but you will be at peace, and the
Lord of peace you will have with you, and no war will vanquish
you.

"I speak thus, for I know that in the latter days you will
fall off from God, and you will kindle the wrath of Levi, and
rise in rebellion against Judah, but you will not accomplish
aught against them, for the angel of the Lord is their guide,
and Israel will perish through them. And if you turn
recreant to the Lord, you will execute every kind of evil
thing, and do the abominations of the heathen, committing
unchastity with the wives of the godless, while the tempter
spirits are at work among you. Therefore you will be carried
away into captivity, and in the lands of exile you will suffer
all the plagues of Egypt and all the tribulations of the
heathen. But when you return to the Lord, you will find
mercy. He will take you into His sanctuary, and grant you
peace.

"And now, my children, fear the Lord, and be on your
guard against Satan and his spirits. Keep aloof from every
evil deed, cast anger away from you and every sort of lie,
love truth and forbearance, and what ye have heard from
your father, tell unto your children. Avoid all manner of
unrighteousness, cling to the integrity of the law of the
Lord, and bury me near my fathers."

Having spoken these words, he kissed his children, and
fell asleep.[13]


NAPHTALI'S DREAMS OF THE DIVISION OF THE TRIBES

In the hundred and thirty-second year of his life, Naphtali
invited all his children to a banquet. The next morning
when he awoke, he told them that he was dying, but they
would not believe him. He, however, praised the Lord, and
assured them again that his death was due after the banquet
of the day before. Then he addressed his last words to his
children:

"I was born of Bilhah, and because Rachel had acted with
cunning, and had given Jacob Bilhah instead of herself, I
was called Naphtali. Rachel loved me, for I was born upon
her knees, and while I was still very young, she was in the
habit of kissing me and saying, 'O that I had a brother unto
thee from mine own body, one in thine image.' Therefore
Joseph resembled me in all respects, in accordance with
Rachel's prayer. My mother Bilhah was a daughter of
Rotheus, a brother of Deborah, Rebekah's nurse, and she
was born the same day as Rachel. As for Rotheus, he was
of the family of Abraham, a Chaldean, God-fearing, and a
free man of noble birth, and when he was taken captive, he
was bought by Laban and married to his slave Aina. She
bore Rotheus a daughter, and he called her Zilpah, after the
name of the village in which he was taken captive. His
second daughter he called Bilhah, saying, 'My daughter is
impetuous,' for hardly was she born when she hastened to
suckle.

"I was fleet of foot like a deer, and my father Jacob appointed
me to be his messenger, and in his blessing he called
me a hind let loose. As the potter knows the vessel he
fashions, how much it is to hold, and uses clay accordingly,
so the Lord makes the body in conformity with the soul, and
to agree with the capacity of the body He plans the soul.
The one corresponds to the other down to the third of a hair-
breadth, for the whole of creation was made by weight, and
measure, and rule. And as the potter knows the use of
every vessel he fashions, so the Lord knows the body of His
creature, unto what point it will be steadfast in the good,
and at what point it will fall into evil ways. Now, then, my
children, let your conduct be well-ordered unto good in the
fear of God, do naught that is ill-regulated or untimely, for
though ye tell your eye to hear, it yet cannot, and as little
can ye do deeds of light while you abide in darkness."

Furthermore Naphtali said unto his children: "I give
you no command concerning my silver, or my gold, or any
other possession that I bequeath to you. And what I command
you is not a hard matter, which you cannot do, but I
speak unto you concerning an easy thing, which you can
execute." Then his sons answered, and said, "Speak,
father, for we are listening to thy words." Naphtali continued:
"I give you no commandment except regarding the
fear of God, that you should serve Him and follow after
Him." Then the sons of Naphtali asked: "Wherefore
does He require our service?" and he replied, saying: "He
needs no creature, but all creatures need Him. Nevertheless
He hath not created the world for naught, but that men
should fear Him, and none should do unto his neighbor what
he would not have others do unto him." His sons asked
again, "Father, hast thou observed that we strayed from
the ways of the Lord to the right or to the left?" Naphtali
replied: "God is witness, and so am I witness for you,
that it is as you say. But I fear regarding future times, that
you may depart from the ways of the Lord, and follow after
the idols of the stranger, and walk in the statutes of the
heathen peoples, and join yourselves unto the sons of Joseph
instead of the sons of Levi and Judah." The sons of Naphtali
spoke, "What reason hast thou for commanding this
thing unto us?" Naphtali: "Because I know that the sons
of Joseph will one day turn recreant to the Lord, the God of
their fathers, and it is they that will lead the sons of Israel
into sin, and cause them to be driven away from their
inheritance, their beautiful land, to a land that is not ours,
even as it was Joseph that brought the Egyptian bondage
down upon us.

"I will tell ye, my children, the vision I had while I was
yet a shepherd of flocks. I saw my brethren pasturing the
herds with me, and our father approached, and said: 'Up,
my sons, each one take what he can in my presence!' We
answered, and said to him, 'What shall we take? We see
nothing but the sun, the moon, and the stars.' Then our
father said: 'These shall ye take!' Levi, hearing this,
snatched up an ox-goad, sprang up to the sun, sat upon him,
and rode. Judah did likewise. He jumped up to the moon,
and rode upon her. And the other nine tribes did the same,
each rode upon his star or his planet in the heavens. Joseph
remained behind alone on the earth, and our father Jacob
said to him, 'My son, why hast thou not done like thy brethren?'
Joseph answered, 'What right have men born of
woman to be in the heavens, seeing that in the end they must
stay on earth?' While Joseph was speaking thus, a tall
steer appeared before him. He had great pinions like the
wings of the stork, and his horns were as long as those of
the reem. Jacob urged his son, 'Up, Joseph, mount the
steer!' Joseph did as his father bade him, and Jacob went
his way. For the space of two hours Joseph displayed himself
upon the steer, sometimes galloping, sometimes flying,
until he reached Judah. Then Joseph unfolded the standard
in his hand, and began to rain blows down upon Judah with
it, and when his brother demanded the reason for this treatment,
he said, 'Because thou hast twelve rods in thine hand,
and I have but one. Give thine to me, and peace shall prevail
between us!' But Judah refused to do his bidding, and
Joseph beat him until he dropped ten rods, and only two remained
in his clutch. Joseph now invited his brethren to
abandon Judah and follow after him. They all did thus,
except Benjamin, who stayed true to Judah. Levi was
grieved over the desertion of Judah, and he descended from
the sun. Toward the end of the day a storm broke out, and
it scattered the brethren, so that no two were together.
When I gave an account of my vision to my father Jacob, he
said, 'It is but a dream, it can neither help nor harm.'

"A short while thereafter another vision was revealed to
me. I saw all of us together with our father at the shores of
the sea, and a ship appeared in the midst of the sea, and it
had neither sailors nor other crew. Our father spake, 'Do
you see what I see?' And when we answered that we did,
he commanded us to follow him. He took off his clothes,
and sprang into the sea, and we sprang after him. Levi and
Judah were the first to scale the side of the ship. Our father
cried after them, 'See what is written upon the mast,' for
there is no ship that does not bear the name of the owner
upon the mast. Levi and Judah scrutinized the writing, and
what they read was this, 'This ship and all the treasures
therein belong unto the son of Barachel.' Jacob thanked
God for having blessed him, not only on land, but also upon
the sea, and he said to us, 'Stretch forth your hands, and
whatsoever each one seizes shall be his!' Levi caught hold
of the big mast, Judah of the second mast, next to Levi's,
and the other brethren, with the exception of Joseph, took
the oars, and Jacob himself seized the two rudders, wherewith
to guide the ship. He bade Joseph take an oar, too, but
he refused to do his father's bidding, and Jacob gave him one
of the rudders. After our father had instructed us each one
in what we had to do, he disappeared, whereupon Joseph
took possession of the second rudder, too. All went
smoothly for a time, as long as Judah and Joseph acted together
in harmony with each other, and Judah kept Joseph
informed in what direction to steer. But a quarrel broke
out between them, and Joseph did not guide the vessel
in the way his father had commanded him, and Judah attempted
to direct him, and the vessel was wrecked upon a
rock. Levi and Judah descended from the masts, and likewise
the other brethren left the ship and escaped to the
shore. At this moment Jacob appeared, and he found us
scattered in all directions, and we reported to him how
Joseph had caused the vessel to run aground, because he
had refused, out of jealousy of Judah and Levi, to steer it
according to their instructions. Then Jacob asked us to
show him the spot where we had lost the ship, of which only
the masts were visible above the water. He emitted a
whistle summoning us all, and he swam out into the water,
and raised the vessel as before. Turning to Joseph, he spake
thus, 'My son, never do that again, never permit jealousy of
thy brethren to master thee. Nearly it happened that all thy
brethren perished because of thee.'

"When I told my father what I had seen in this vision,
he clasped his hands, and tears flowed from his eyes, and be
said: 'My son, for that the vision was doubled unto thee
twice, I am dismayed, and I shudder for my son Joseph. I
loved him more than all of you, but by reason of his perverseness
ye will be carried away into captivity, and scattered
among the nations. Thy first and thy second vision
had the same meaning, the vision is one.'

"Therefore, my sons, I command you not to join yourselves
unto the sons of Joseph, but ye shall join yourselves
unto the sons of Levi and Judah. I tell you, too, that my
inheritance shall be of the best of Palestine, the middle of the
earth. You will eat, and the delectable gifts of my portion
will satisfy you. But I warn you not to kick in your prosperity
and not to become perverse, resisting the commands
of God, who satisfies you with the best of His land, and not
to forget your God, whom your father Abraham chose when
the families of the earth were divided in the days of Peleg.
The Lord descended with seventy angels, at their head
Michael, and he commanded them to teach the seventy languages
unto the seventy families of Noah. The angels did
according to the behest of God, and the holy Hebrew language
remained only in the house of Shem and Eber, and in
the house of their descendant Abraham. On this day of
teaching languages, Michael came to each nation separately,
and told it the message with which God had charged him,
saying: 'I know the rebellion and the confusion ye have
enacted against God. Now, make choice of him whom you
will serve, and whom will you have as your mediator in
heaven?' Then spake Nimrod the wicked, 'In my eyes
there is none greater than he that taught me the language of
Cush.' The other nations also answered in words like
these, each one designated its angel. But Abraham said:
'I choose none other than Him that spake and the world
was. In Him I will have faith, and my seed forever and
ever.' Thenceforth God put every nation in the care of its
angel, but Abraham and his seed He kept for Himself.

"Therefore I adjure you not to go astray and serve other
gods beside Him whom our fathers made choice of. You
can perceive somewhat of His power in the creation of man.
From head to foot is man wonderfully made. With his ears
he hears, with his eyes he sees, with his brain he comprehends,
with his nose he smells, with the tubes of his throat
he utters sounds, with his gullet he swallows food, with his
tongue he articulates, with his mouth he forms words, with
his hands he does his work, with his heart he meditates, with
his spleen he laughs, with his liver he waxes angry, with his
stomach he crushes his food, with his feet he walks, with his
lungs he breathes, and with his kidneys he makes resolves,
and none of his organs undergoes a change in function, each
performs its own. Therefore it behooves man to take to
heart who it is that hath created him, and who hath developed
him from a foul-smelling drop in the womb of woman, who
hath brought him to the light of the world, who hath given
sight to his eyes, and who hath bestowed the power of motion
upon his feet, who maketh him to stand upright, who
hath infused the breath of life into him, and who hath imparted
of His own pure spirit unto him. Happy the man,
therefore, that polluteth not the holy spirit of God within
him by doing evil deeds, and well for him if he returns it
to his Creator as he received it."

After Naphtali had charged his children thus, and with
many other lessons like these, he enjoined them to carry his
remains to Hebron, to be buried there near his fathers.
Then he ate and drank with rejoicing, covered his face, and
died, and his sons did according to all that their father
Naphtali had commanded them.[14]


GAD'S HATRED

In the hundred and twenty-fifth year of his life Gad assembled
his sons, and he spake to them: "I am the ninth
son of Jacob, and I was a valiant shepherd of the flocks. I
guarded the herds, and when a lion or any other wild beast
approached, I pursued it, gripped it by the foot, flung it a
stone's throw from me, and killed it thus. Once, for a space
of thirty days, Joseph tended the flocks with us, and when
he returned to our father, he told him that the sons of
Zilpah and Bilhah slaughtered the best of the herds, and
used the flesh without the knowledge of Reuben and Judah.
He had seen me snatch a lamb out of the jaws of a bear, kill
the bear, and slaughter the lamb, for it was too badly injured
to live. I was wroth with Joseph for his talebearing,
until he was sold into Egypt. I would neither look upon
him nor hear aught about him, for to our very faces he,
blamed us, because we had eaten the lamb without seeking
the permission of Judah first. And whatever Joseph told
our father, he believed.

"Now I confess my sin, that ofttimes I longed to kill him,
for I hated him from the bottom of my heart, and on account
of his dreams I hated him still more, and I desired
to destroy him from off the land of the living. But Judah
sold him by stealth to the Ishmaelites. Thus the God of our
fathers saved him out of our hands, and He did not permit
us to commit an abominable outrage in Israel.

"Hear now, my children, the words of truth, that ye may
practice justice and the whole law of the Most High, and
permit yourselves not to be tempted by the spirit of hatred.
Evil is hatred, for it is the constant companion of deception,
it always contradicts the truth. A little thing it magnifies
into a great thing, light it takes for darkness, the sweet it
calls bitter, and it teaches slander, enkindles anger, brings
on war and violence, and fills the heart with devilish poison.
I tell you my own experience, my children, that ye may
drive hatred out of your hearts, and cleave to the love of the
Lord. Righteousness banishes hatred, and humility kills
it, for he that fears to give umbrage to the Lord, desires
not to do wrong even in his thoughts. This is what I
recognized at the last, after I had done penance on account
of Joseph, for true atonement, pleasing to God, enlightens
the eyes, illumines the soul with knowledge, and creates a
counsel of salvation. My penance came in consequence of a
sickness of the liver that God inflicted upon me. Without
the prayers of my father Jacob, my spirit would have departed
from me, for through the organ wherewith man transgresses,
he is punished. As my liver had felt no mercy for
Joseph, unmerciful suffering was caused unto me by my
liver. My judgment lasted eleven months, as long as my
enmity toward Joseph.

"And now, my children, each of you shall love his brother,
and ye shall uproot hatred from your hearts by loving one
another in word and deed and the thoughts of the soul. For
I spake peaceably with Joseph in the presence of our father,
but when I went out from before him, the spirit of hatred
darkened my understanding, and stirred up my soul to murder
him. If you see one that hath more good fortune than
you, do not grieve, but pray for him, that his happiness may
be perfect, and if one of the wicked even should grow rich in
substance, like Esau, my father's brother, do not envy him.
Wait for the end of the Lord.

"This also tell unto your children, that they shall honor
Judah and Levi, for from them the Lord will cause a savior
to arise unto Israel. For I know that in the end your children
will fall off from God, and they will take part in all
wickedness, malice, and corruptness, before the Lord."

After Gad had rested a little while, he spake again, "My
children, hearken unto your father, and bury me with my
fathers." Then he drew up his feet, and slept in peace.
After five years, his sons carried his remains to Hebron unto
his fathers.[15]


ASHER'S LAST WORDS

In the hundred and twenty-fifth year of his life, while be
was still robust in health, Asher summoned his children unto
him, and admonished them to walk in the ways of virtue and
the fear of God. He spake: "Hearken, ye sons of Asher,
unto your father, and I will show you all that is right before
God. Two ways hath God put before the children of men,
and two inclinations hath He bestowed upon them, two kinds
of actions and two aims. Therefore all things are in twos,
the one opposite to the other. But ye, my children, ye shall
not be double, pursuing both goodness and wickedness. Ye
shall cling only to the ways of goodness, for the Lord taketh
delight in them, and men yearn after them. And flee from
wickedness, for thus you will destroy the evil inclination.
Heed well the commands of the Lord, by following truth
with a single mind. Observe the law of the Lord, and have
not the same care for wicked things as for good things.
Rather keep your eyes upon what is truly good, and guard
it through all the commands of the Lord. The end of man,
when he meets the messengers of God and of Satan, shows
whether he was righteous or unrighteous in his life. If his
soul goes out with agitation, she will be plagued by the evil
spirit, whom she served with her lusts and her evil deeds;
but if she departs tranquilly, the angel of peace will lead
her to life eternal.

"Be not like Sodom, my children, which recognized not
the angels of the Lord, that ye be not delivered into the
hands of your enemies, and your land be cursed, and your
sanctuary destroyed, and you be scattered to the four corners
of the earth, and scorned in the confusion like stale
water, until the Most High shall visit the earth, and break
the heads of the dragons in the waters. Tell this, my sons,
unto your children, that they be not disobedient toward God,
for I read in the tablets of the heavens that you will be
contumacious and act impiously toward Him, in that you will
have no care for the law of God, but you will heed human
laws, and they are corrupted by reason of man's godlessness.
Therefore ye will be dispersed abroad like unto Gad and
Dan, my brethren, and you will not know either your land,
or your tribe, or your tongue. Nevertheless the Lord will
gather you in His faithfulness, for the sake of His gracious
mercy, and for the sake of Abraham, Isaac, and Jacob."

And when he had made an end of saying these words, he
commanded them to bury him in Hebron. And he sank
into sweet sleep, and died. His sons did as he had commanded,
and they carried him up and buried him with his
fathers.[16]


BENJAMIN EXTOLS JOSEPH

Benjamin was one hundred and twenty-five years old, and
he called his children to come to him. When they appeared,
he kissed them, and spake: "As Isaac was born unto Abraham
in his old age, so was I born unto Jacob when he was
stricken in years. Therefore I was called Benjamin, 'the
son of days.' My mother Rachel died at my birth, and Bilhah
her slave suckled me. Rachel had no children for
twelve years after bearing Joseph. Therefore she prayed to
God, and fasted twelve days, and she conceived and bare me.
Our father loved Rachel fondly, and he had longed greatly
to have two sons by her.

"When I came down to Egypt, and my brother Joseph
recognized me, he asked me, 'What said my brethren to my
father regarding me?' And I told him that they had sent
Jacob his coat stained with blood, and had said, 'Know now
whether this be thy son's coat or not.' And Joseph said:
'This is what happened to me. Canaanitish merchantmen
stole me away with violence, and on the way they wanted
to hide my coat, to make it seem as though a wild beast had
met me and slain me. But he who was about to conceal it, was torn
by a lion, whereupon his companions, in
great fear, sold me to the Ishmaelites. My brethren, thou
seest, did not deceive my father with a lie.' In this wise
Joseph tried to keep the deed of our brethren a secret from
me. He also summoned my brethren, and enjoined them not
to make known to our father what they had done to him, and
bade them repeat the tale he had told me.

"Now, my children, love ye the Lord, the God of heaven
and earth, and observe His commandments, taking that good
and pious man Joseph as your model. Until the day of his
death he would not have divulged what his brethren had
done to him, and although God revealed their action to Jacob,
he continued to deny it. Only after many efforts, when
Jacob adjured him to confess the truth, he was induced to
speak out. Even then he besought our father Jacob to pray
for our brethren, that God account not the evil they had done
to him as a sin. And Jacob exclaimed, 'O my good child
Joseph, thou hast shown thyself more merciful than I was!'

"My children, have you observed the mercy of the good
man? Imitate it with pure intention, that ye, too, may wear
crowns of glory. A good man has not an envious eye, he
has mercy with all, even with sinners, though their evil designs
be directed against him, and by his good deeds he conquers
the evil, since it was ordained of God. If you do good,
the unclean spirits will depart from you, and even the wild
beasts will stand in fear of you. The inclination of a good
man lies not in the power of the tempter spirit Behar, for
the angel of peace guides his soul. Flee before the malice of
Beliar, whose sword is drawn to slay all that pay him obedience,
and his sword is the mother of seven evils, bloodshed,
corruptness, error, captivity, hunger, panic, and devastation.
Therefore God surrendered Cain to seven punishments.
Once in a hundred years the Lord brought a castigation
upon him. His afflictions began when he was two hundred
years old, and in his nine hundredth year he was destroyed
by the deluge, for having slain his righteous brother Abel.
And those who are like unto Cain will be chastised forever
with the same punishments as his.

"Know now, my children, that I am about to die. Practice
truth and righteousness, and observe the law of the Lord
and also His commandments. This I bequeath unto you as
your sole heritage, and you shall leave it to your children as
an eternal possession. Thus Abraham, Isaac, and Jacob did,
they transmitted it unto us, saying, 'Observe the commands
of God, until the Lord shall reveal His salvation in the sight
of all the heathen.' Then you will see Enoch, Noah, Shem,
Abraham, Isaac, and Jacob[17] rise up with rejoicing to new
life at the right hand of God, and we brethren, the sons of
Jacob, will arise also, each of us at the head of his tribe, and
we will pay homage to the King of the heavens."

After Benjamin had made an end of speaking thus, he
said: "I command you, my children, to carry my bones up
out of Egypt and bury me near my fathers."

And when he had made an end of saying these things, he
fell asleep at a good old age, and they put his body into a
coffin, and in the ninety-first year of their sojourning in
Egypt, his sons and the sons of his brethren brought up the
bones of their father, in secret, and buried them in Hebron,
at the feet of their fathers. Then they returned from the
land of Canaan, and they dwelt in Egypt until the day of the
exodus from the land.[18]



III

JOB
 JOB AND THE PATRIARCHS
 JOB'S WEALTH AND BENEFACTIONS
 SATAN AND JOB
 JOB'S SUFFERING
 THE FOUR FRIENDS
 JOB RESTORED



III

JOB

JOB AND THE PATRIARCHS

Job, the most pious Gentile that ever lived,[1] one of the
few to bear the title of honor "the servant of God,"[2] was
of double kin to Jacob. He was a grandson of Jacob's
brother Esau, and at the same time the son-in-law of Jacob
himself, for lie had married Dinah as his second wife.[3] He
was entirely worthy of being a member of the Patriarch's
family, for he was perfectly upright, one that feared God,
and eschewed evil. Had he not wavered in his resignation to
the Divine will during the great trial to which he was subjected,
and murmured against God, the distinction would
have been conferred upon him of having his name joined to
the Name of God in prayer, and men would have called upon
the God of Job as they now call upon the God of Abraham,
Isaac, and Jacob. But he was not found steadfast like the
three Fathers, and he forfeited the honor God had intended
for him.

The Lord remonstrated with him for his lack of patience,
saying: "Why didst thou murmur when suffering came
upon thee? Dost thou think thyself of greater worth than
Adam, the creation of Mine own hands, upon whom together
with his descendants I decreed death on account of a single
transgression? And yet Adam murmured not. Thou art
surely not more worthy than Abraham, whom I tempted
with many trials, and when he asked, 'Whereby shall I know
that I shall inherit the land?' and I replied, 'Know of a
surety that thy seed will be a stranger in a land that is not
theirs, and shall serve them; and they shall afflict them four
hundred years,' he yet murmured not. Thou dost not esteem
thyself more worthy than Moses, dost thou? Him I would
not grant the favor of entering the promised land, because
he spake the words, 'Hear now, ye rebels; shall we bring
you forth water out of this rock?' And yet he murmured
not. Art thou more worthy than Aaron, unto whom I
showed greater honor than unto any created being, for I sent
the angels themselves out of the Holy of Holies when he
entered the place? Yet when his two sons died, he murmured
not."[4]

The contrast between Job and the Patriarchs appears from
words spoken by him and words spoken by Abraham. Addressing
God, Abraham said, "That be far from Thee to do
after this manner, to slay the righteous with the wicked, that
so the righteous should be as the wicked," and Job exclaimed
against God, "It is all one; therefore I say, He destroyeth
the perfect and the wicked." They both received their due
recompense, Abraham was rewarded and Job was punished.[5]

Convinced that his suffering was undeserved and unjust,
Job had the audacity to say to God: "O Lord of the world,
Thou didst create the ox with cloven feet and the ass with
unparted hoof, Thou hast created Paradise and hell, Thou
createst the righteous and also the wicked. There is none
to hinder, Thou canst do as seemeth good in Thy sight."
The friends of Job replied: "It is true, God hath created
the evil inclination, but He hath also given man the Torah
as a remedy against it. Therefore the wicked cannot roll
their guilt from off their shoulders and put it upon God."

The reason Job did not shrink from such extravagant utterances
was because he denied the resurrection of the dead.
He judged of the prosperity of the wicked and the woes of
the pious only by their earthly fortunes. Proceeding from
this false premise, he held it to be possible that the punishment
falling to his share was not at all intended for him.
God had slipped into an error, He imposed the suffering
upon him that had been appointed unto a sinner. But God
spake to him, saying: "Many hairs have I created upon the
head of man, yet each hair hath its own sac, for were two
hairs to draw their nourishment from the same sac, man
would lose the sight of his eyes. It hath never happened
that a sac hath been misplaced. Should I, then, have mistaken
Job for another? I let many drops of rain descend
from the heavens, and for each drop there is a mould in the
clouds, for were two drops to issue from the same mould,
the ground would be made so miry that it could not bring
forth any growth. It hath never happened that a mould hath
been misplaced. Should I, then, have mistaken Job for another?
Many thunderbolts I hurl from the skies, but each
one comes from its own path, for were two to proceed from
the same path, they would destroy the whole world. It hath
never happened that a path hath been misplaced. Should I,
then, have mistaken Job for another? The gazelle gives
birth to her young on the topmost point of a rock, and it
would fall into the abyss and be crushed to death, if I did
not send an eagle thither to catch it up and carry it to its
mother. Were the eagle to appear a minute earlier or later
than the appointed time, the little gazelle would perish. It
hath never happened that the proper minute of time was
missed. Should I, then, have mistaken Job for another?
The hind has a contracted womb, and would not be able to
bring forth her young, if I did not send a dragon to her at
the right second, to nibble at her womb and soften it, for
then she can bear. Were the dragon to come a second before
or after the right time, the hind would perish. It hath never
happened that I missed the right second. Should I, then,
have mistaken Job for another?"

Notwithstanding Job's unpardonable words, God was displeased
with his friends for passing harsh judgment upon
him. "A man may not be held responsible for what he does
in his anguish," and Job's agony was great, indeed[6]


JOB'S WEALTH AND BENEFACTIONS

Job was asked once what he considered the severest affliction
that could strike him, and he replied, "My enemies' joy
in my misfortune,[7] and when God demanded to know of
him, after the accusations made by Satan, what he preferred,
poverty or physical suffering, he chose pain, saying, "O
Lord of the whole world, chastise my body with suffering of
all kinds, only preserve me from poverty."[8] Poverty
seemed the greater scourge, because before his trials he had
occupied a brilliant position on account of his vast wealth.
God graciously granted him this foretaste of the Messianic
time. The harvest followed close upon the ploughing of his
field; no sooner were the seeds strewn in the furrows,
than they sprouted and grew and ripened produce. He was
equally successful with his cattle. His sheep killed wolves,
but were themselves never harmed by wild beasts.[9] Of
sheep he had no less than one hundred and thirty thousand,
and he required eight hundred dogs to keep guard over
them, not to mention the two hundred dogs needed to secure
the safety of his house. Besides, his herds consisted of three
hundred and forty thousand asses and thirty-five hundred
pairs of oxen. All these possessions were not used for self-
indulgent pleasures, but for the good of the poor and the
needy, whom he clothed, and fed, and provided with all
things necessary. To do all this, he even had to employ
ships that carried supplies to all the cities and the dwelling-
places of the destitute. His house was furnished with doors
on all its four sides, that the poor and the wayfarer might
enter, no matter from what direction they approached. At
all times there were thirty tables laden with viands ready in
his house, and twelve besides for widows only, so that all
who came found what they desired. Job's consideration for
the poor was so delicate that he kept servants to wait upon
them constantly. His guests, enraptured by his charitableness,
frequently offered themselves as attendants to minister
to the poor in his house, but Job always insisted upon
paying them for their services. If he was asked for a loan
of money, to be used for business purposes, and the borrower
promised to give a part of his profits to the poor, he would
demand no security beyond a mere signature. And if it
happened that by some mischance or other the debtor was
not able to discharge his obligation, Job would return the
note to him, or tear it into bits in his presence.

He did not rest satisfied at supplying the material needs
of those who applied to him. He strove also to convey the
knowledge of God to them. After a meal he was in the
habit of having music played upon instruments, and then he
would invite those present to join him in songs of praise to
God. On such occasions he did not consider himself above
playing the cithern while the musicians rested.[10]

Most particularly Job concerned himself about the weal
and woe of widows and orphans. He was wont to pay visits
to the sick, both rich and poor, and when it was necessary,
he would bring a physician along with him. If the case
turned out to be hopeless, he would sustain the stricken family
with advice and consolation. When the wife of the incurably
sick man began to grieve and weep, he would encourage
her with such words as these: "Trust always in
the grace and lovingkindness of God. He hath not abandoned
thee until now, and He will not forsake thee henceforth.
Thy husband will be restored to health, and will be
able to provide for his family as heretofore. But if--which
may God forefend--thy husband should die, I call Heaven
to witness that I shall provide sustenance for thee and thy
children." Having spoken thus, he would send for a notary,
and have him draw up a document, which he signed in the
presence of witnesses, binding himself to care for the family,
should it be bereaved of its head. Thus he earned for himself
the blessing of the sick man and the gratitude of the
sorrowing wife.[11]

Sometimes, in case of necessity, Job could be severe, too,
especially when it was a question of helping a poor man obtain
his due. If one of the parties to a suit cited before his
tribunal was known to be a man of violence, he would surround
himself with his army and inspire him with fear, so
that the culprit could not but show himself amenable to his
decision.[12]

He endeavored to inculcate his benevolent ways upon his
children, by accustoming them to wait upon the poor. On
the morrow after a feast he would sacrifice bountifully to
God, and together with the pieces upon the altar his offerings
would be divided among the needy. He would say:
"Take and help yourselves, and pray for my children. It
may be that they have sinned, and renounced God, saying in
the presumption of their hearts: 'We are the children of
this rich man. All these things are our possessions. Why
should we be servants to the poor?' "


SATAN AND JOB

The happy, God-pleasing life led by Job for many years
excited the hatred of Satan, who had an old grudge against
him. Near Job's house there was an idol worshipped by the
people. Suddenly doubts assailed the heart of Job, and he
asked himself: "Is this idol really the creator of heaven and
earth? How can I find out the truth about it?" In the following
night he perceived a voice calling: "Jobab! Jobab!
Arise, and I will tell thee who he is whom thou desirest to
know. This one to whom the people offer sacrifices is not
God, he is the handiwork of the tempter, wherewith he deceives
men." When he heard the voice, Job threw himself
on the ground, and said: "O Lord, if this idol is the handiwork
of the tempter, then grant that I may destroy it. None
can hinder me, for I am the king of this land."[13]

Job, or, as he is sometimes called, Jobab, was, indeed, king
of Edom, the land wherein wicked plans are concocted
against God, wherefore it is called also Uz, "counsel."[14]

The voice continued to speak. It made itself known as
that of an archangel of God, and revealed to Job that he
would bring down the enmity of Satan upon himself by the
destruction of the idol, and much suffering with it. However,
if he remained steadfast under them, God would
change his troubles into joys, his name would become celebrated
throughout the generations of mankind, and he would
have a share in the resurrection to eternal life. Job replied
to the voice: "Out of love of God I am ready to endure all
things unto the day of my death. I will shrink back from
naught." Now Job arose, and accompanied by fifty men he
repaired to the idol, and destroyed it.

Knowing that Satan would try to approach him, he ordered
his guard not to give access to any one, and then he
withdrew to his chamber. He had guessed aright. Satan
appeared at once, in the guise of a beggar, and demanded
speech with Job. The guard executed his orders, and forbade
his entering. Then the mendicant asked him to intercede
for him with Job for a piece of bread. Job knew it was
Satan, and he sent word to him as follows, "Do not expect
to eat of my bread, for it is prohibited unto thee," at the
same time putting a piece of burnt bread into the hand of
the guard for Satan. The servant was ashamed to give a
beggar burnt bread, and he substituted a good piece for it.
Satan, however, knowing that the servant had not executed
his master's errand, told him so to his face, and he fetched
the burnt bread and handed it to him, repeating the words
of Job. Thereupon Satan returned this answer, "As the
bread is burnt, so I will disfigure thy body." Job replied:
"Do as thou desirest, and execute thy plan. As for me, I
am ready to suffer whatever thou bringest down upon me."

Now Satan betook himself to God, and prayed Him to put
Job into his power,[15] saying: "I went to and fro in the
earth, and walked up and down in it, and I saw no man as
pious as Abraham. Thou didst promise him the whole land
of Palestine, and yet he did not take it in ill part that he had
not so much as a burial-place for Sarah.[16] As for Job, it is
true, I found none that loveth Thee as he does, but if Thou
wilt put him into my hand, I shall succeed in turning his
heart away from Thee." But God spake, "Satan, Satan,
what hast thou a mind to do with my servant Job, like whom
there is none in the earth?" Satan persisted in his request
touching Job, and God granted it, He gave him full power
over Job's possessions.[17]

This day of Job's accusation was the New Year's Day,
whereon the good and the evil deeds of man are brought
before God.[18]


JOB'S SUFFERING

Equipped with unlimited power, Satan endeavored to deprive
Job of all he owned. He burnt part of his cattle, and
the other part was carried off by enemies. What pained Job
more than this was that recipients of his bounty turned
against him, and took of his belongings.[19]

Among the adversaries that assailed him was Lilith, the
queen of Sheba.[20] She lived at a great distance from his
residence, it took her and her army three years to travel from
her home to his. She fell upon his oxen and his asses, and
took possession of them, after slaying the men to whose care
Job had entrusted them. One man escaped alone. Wounded
and bruised, he had only enough life in him to tell Job the
tale of his losses, and then he fell down dead. The sheep,
which had been left unmolested by the queen of Sheba, were
taken away by the Chaldeans. Job's first intention was to
go to war against these marauders, but when he was told
that some of his property had been consumed by fire from
heaven, he desisted, and said, "If the heavens turn against
me, I can do nothing."[21]

Dissatisfied with the result, Satan disguised himself as the
king of Persia, besieged the city of Job's residence, took it,
and spoke to the inhabitants, saying: "This man Job hath
appropriated all the goods in the world, leaving naught for
others, and he hath also torn down the temple of our god,
and now I will pay him back for his wicked deeds. Come
with me and let us pillage his house." At first the people
refused to hearken to the words of Satan. They feared that
the sons and daughters of Job might rise up against them
later, and avenge their father's wrongs. But after Satan
had pulled down the house wherein the children of Job were
assembled, and they lay dead in the ruins, the people did as
he bade them, and sacked the house of Job.

Seeing that neither the loss of all he had nor the death of
his children could change his pious heart, Satan appeared
before God a second time, and requested that Job himself,
his very person, be put into his hand. God granted Satan's
plea, but he limited his power to Job's body, his soul he could
not touch.[22] In a sense Satan was worse off than Job. He
was in the position of the slave that has been ordered by
his master to break the pitcher and not spill the wine.[23]

Satan now caused a terrific storm to burst over the house
of Job. He was cast from his throne by the reverberations,
and he lay upon the floor for three hours. Then Satan smote
his body with leprosy from the sole of his foot unto his
crown. This plague forced Job to leave the city, and sit
down outside upon an ash-heap,[24] for his lower limbs were
covered with oozing boils, and the issue flowed out upon
the ashes. The upper part of his body was encrusted with
dry boils, and to ease the itching they caused him, he used
his nails, until they dropped off together with his fingertips,
and he took him a potsherd to scrape himself withal.[25] His
body swarmed with vermin, but if one of the little creatures
attempted to crawl away from him, he forced it back, saying,
"Remain on the place whither thou wast sent, until God
assigns another unto thee."[26] His wife, fearful that he would
not bear his horrible suffering with steadfastness, advised
him to pray to God for death, that lie might be sure of going
hence an upright man.[27] But he rejected her counsel, saying,
"If in the days of good fortune, which usually tempts men
to deny God, I stood firm, and did not rebel against Him,
surely I shall be able to remain steadfast under misfortune,
which compels men to be obedient to God."[28] And Job stuck
to his resolve in spite of all suffering, while his wife was not
strong enough to bear her fate with resignation to the will
of God.

Her lot was bitter, indeed, for she had had to take service
as a water-carrier with a common churl, and when her master
learnt that she shared her bread with Job, he dismissed
her. To keep her husband from starving, she cut off her
hair, and purchased bread with it. It was all she had to pay
the price charged by the bread merchant, none other than
Satan himself, who wanted to put her to the test. He said
to her, "Hadst thou not deserved this great misery of thine,
it had not come upon thee." This speech was more than
the poor woman could bear. Then it was that she came to
her husband, and amid tears and groans urged him to renounce
God and die. Job, however, was not perturbed by
her words, because he divined at once that Satan stood behind
his wife, and seduced her to speak thus. Turning to
the tempter, he said: "Why dost thou not meet me frankly?
Give up thy underhand ways, thou wretch." Thereupon
Satan appeared before Job, admitted that he had been vanquished,
and went away abashed.[29]

THE FOUR FRIENDS

The friends of Job lived in different places, at intervals of
three hundred miles one from the other. Nevertheless they
all were informed of their friend's misfortune at the same
time, in this way: Each one had the pictures of the others set
in his crown, and as soon as any one of them met with reverses,
it showed itself in his picture. Thus the friends of
Job learnt simultaneously of his misfortune, and they hastened
to his assistance.[30]

The four friends were related to one another, and each one
was related to Job. Eliphaz, king of Teman, was a son of
Esau;[31] Bildad, Zophar, and Elihu were cousins, their
fathers, Shuah, Naamat, and Barachel, were the sons of Buz,
who was a brother of Job and a nephew of Abraham.[32]

When the four friends arrived in the city in which Job
lived, the inhabitants took them outside the gates, and pointing
to a figure reclining upon an ash-heap at some distance
off, they said, "Yonder is Job." At first the friends would
not give them credence, and they decided to look more
closely at the man, to make sure of his identity. But the foul
smell emanating from Job was so strong that they could not
come near to him. They ordered their armies to scatter perfumes
and aromatic substances all around. Only after this
had been done for hours, they could approach the outcast
close enough to recognize him.

Eliphaz was the first to address Job, "Art thou indeed
Job, a king equal in rank with ourselves?" And when Job
said Aye, they broke out into lamentations and bitter tears,
and all together they sang an elegy, the armies of the three
kings, Eliphaz, Bildad, and Zophar, joining in the choir.
Again Eliphaz began to speak, and he bemoaned Job's sad
fortune, and depicted his friend's former glory, adding the
refrain to each sentence, "Whither hath departed the splendor
of thy throne?"

After listening long to the wailing and lamenting of Eliphaz
and his companions, Job spake, saying: "Silence, and
I will show you my throne and the splendor of its glory.
Kings will perish, rulers disappear, their pride and lustre
will pass like a shadow across a mirror, but my kingdom
will persist forever and ever, for glory and magnificence are
in the chariot of my Father."

These words aroused the wrath of Eliphaz, and he called
upon his associates to abandon Job to his fate and go their
way. But Bildad appeased his anger, reminding him that
some allowance ought to be made for one so sorely tried as
Job. Bildad put a number of questions to the sufferer in
order to establish his sanity. He wanted to elicit from Job
how it came about that God, upon whom he continued to set
his hopes, could inflict such dire suffering. Not even a king
of flesh and blood would allow a guardsman of his that had
served him loyally to come to grief. Bildad desired to have
information from Job also concerning the movements of the
heavenly bodies.

Job had but one answer to make to these questions: man
cannot comprehend Divine wisdom, whether it reveal itself
in inanimate and brute nature or in relation to human beings.
"But," continued Job, "to prove to you that I am in
my right mind, listen to the question I shall put to you.
Solid food and liquids combine inside of man, and they
separate again when they leave his body. Who effects the
separation?" And when Bildad conceded that he could not
answer the question, Job said, "If thou canst not comprehend
the changes in thy body, how canst thou hope to comprehend
the movements of the planets?"

Zophar, after Job had spoken thus to Bildad, was convinced
that his suffering had had no effect upon his mind,
and he asked him whether he would permit himself to be
treated by the physicians of the three kings, his friends. But
Job rejected the offer, saying, "My healing and my restoration
come from God, the Creator of all physicians."

While the three kings were conversing thus with Job, his
wife Zitidos made her appearance clad in rags, and she threw
herself at the feet of her husband's friends, and amid tears
she spoke, saying: "O Eliphaz, and ye other friends of
Job, remember what I was in other days, and how I am now
changed, coming before you in rags and tatters." The sight
of the unhappy woman touched them so deeply that they
could only weep, and not a word could they force out of their
mouths. Eliphaz, however, took his royal mantle of purple,
and laid it about the shoulders of the poor woman. Zitidos
asked only one favor, that the three kings should order their
soldiers to clear away the ruins of the building under which
her children lay entombed, that she might give their remains
decent burial. The command was issued to the soldiers
accordingly, but Job said, "Do not put yourselves to
trouble for naught. My children will not be found, for they
are safely bestowed with their Lord and Creator." Again
his friends were sure that Job was bereft of his senses. He
arose, however, prayed to God, and at the end of his devotions,
he bade his friends look eastward, and when they did
his bidding, they beheld his children next to the Ruler of
heaven, with crowns of glory upon their heads. Zitidos
prostrated herself, and said, "Now I know that my memorial
resides with the Lord." And she returned to the house
of her master, whence she had absented herself for some
time against his will. He had forbidden her to leave it,
because he had feared that the three kings would take her
with them.

In the evening she lay down to sleep next to the manger
for the cattle, but she never rose again, she died there of
exhaustion. The people of the city made a great mourning
for her, and the elegy composed in her honor was set down
in writing and recorded.


JOB RESTORED

More and more the friends of Job came to the conclusion
that he had incurred Divine punishment on account of his
sins, and as he asseverated his innocence again and again,
they prepared angrily to leave him to his fate. Especially
Elihu was animated by Satan to speak scurrilous words
against Job, upbraiding him for his unshakable confidence in
God. Then the Lord appeared to them, first unto Job, and
revealed to him that Elihu was in the wrong, and his words
were inspired by Satan. Next he appeared unto Eliphaz,
and to him He spake thus: "Thou and thy friends Bildad
and Zophar have committed a sin, for ye did not speak the
truth concerning my servant Job. Rise up and let him bring
a sin offering for you. Only for his sake do I refrain from
destroying you."

The sacrifice offered by Job in behalf of his friends was
accepted graciously by God, and Eliphaz broke out into a
hymn of thanksgiving to the Lord for having pardoned the
transgression of himself and his two friends. At the same
time he announced the damnation of Elihu, the instrument
of Satan.

God appeared to Job once more, and gave him a girdle
composed of three ribands, and he bade him tie it around his
waist. Hardly had he put it on when all his pain disappeared,
his very recollection of it vanished, and, more than
this, God made him to see all that ever was and all that shall
ever be.[33]

After suffering sevenfold pain for seven years[34] Job was
restored to strength. With his three friends he returned to
the city, and the inhabitants made a festival in his honor
and unto the glory of God. All his former friends joined
him again, and he resumed his old occupation, the care of
the poor, for which he obtained the means from the people
around. He said to them, "Give me, each one of you, a
sheep for the clothing of the poor, and four silver or gold
drachmas for their other needs." The Lord blessed Job,
and in a few days his wealth had increased to double the
substance he had owned before misfortune overtook him.
Zitidos having died during the years of his trials, he married
a second wife, Dinah, the daughter of Jacob, and she bore
him seven sons and three daughters.[35] He had never had
more than one wife at a time, for he was wont to say, "If it
had been intended that Adam should have ten wives, God
would have given them to him. Only one wife was bestowed
upon him, whereby God indicated that he was to have but
one, and therefore one wife suffices for me, too."[36]

When Job, after a long and happy life, felt his end approaching,
he gathered his ten children around him, and told
them the tale of his days. Having finished the narrative, he
admonished them in these words: "See, I am about to die,
and you will stand in my place. Forsake not the Lord, be
generous toward the poor, treat the feeble with consideration,
and do not marry with the women of the Gentiles."

Thereupon he divided his possessions among his sons, and
to his daughters he gave what is more precious than all
earthly goods, to each of them one riband of the celestial
girdle he had received from God. The magic virtue of these
ribands was such that no sooner did their possessors tie them
around their waists than they were transformed into higher
beings, and with seraphic voices they broke out into hymns
after the manner of the angels.

For three days Job lay upon his bed, sick though not suffering,
for the celestial girdle made him proof against
pain. On the fourth day he saw the angels descend to fetch
his soul. He arose from his bed, handed a cithern to his
oldest daughter Jemimah, "Day," a censer to the second
one, Keziah, "Perfume," and a cymbal to the third, Amaltheas,
"Horn," and bade them welcome the angels with the
sound of music. They played and sang and praised the Lord
in the holy tongue. Then he appeared that sits in the great
chariot, kissed Job, and rode away bearing his soul with him
eastward. None saw them depart except the three daughters
of Job.

The grief of the people, especially the poor, the widows,
and the orphans, was exceeding great. For three days they
left the corpse unburied, because they could not entertain the
thought of separating themselves from it.

As the name of Job will remain imperishable unto all time,
by reason of the man's piety,[37] so his three friends were
recompensed by God for their sympathy with him in his distress.
Their names were preserved, the punishment of hell
was remitted unto them, and, best of all, God poured out the
holy spirit over them.[38] But Satan, the cause of Job's anguish,
the Lord cast down from heaven, for he had been
vanquished by Job, who amid his agony had thanked and
praised God for all He had done unto him.[39]



IV

MOSES IN EGYPT

 THE BEGINNING OF THE EGYPTIAN BONDAGE
 PHARAOH'S CUNNING
 THE PIOUS MIDWIVES
 THE THREE COUNSELLORS
 THE SLAUGHTER OF THE INNOCENTS
 THE PARENTS OF MOSES
 THE BIRTH OF MOSES
 MOSES RESCUED FROM THE WATER
 THE INFANCY OF MOSES
 MOSES RESCUED BY GABRIEL
 THE YOUTH OF MOSES
 THE FLIGHT
 THE KING OF ETHIOPIA
 JETHRO
 MOSES MARRIES ZIPPORAH
 A BLOODY REMEDY
 THE FAITHFUL SHEPHERD
 THE BURNING THORN-BUSH
 THE ASCENSION OF MOSES
 MOSES VISITS PARADISE AND HELL
 MOSES DECLINES THE MISSION
 MOSES PUNISHED FOR HIS STUBBORNNESS
 THE RETURN TO EGYPT
 MOSES AND AARON BEFORE PHARAOH
 THE SUFFERING INCREASES
 MEASURE FOR MEASURE
 THE PLAGUES BROUGHT THROUGH AARON
 THE PLAGUES BROUGHT THROUGH MOSES
 THE FIRST PASSOVER
 THE SMITING OF THE FIRST-BORN
 THE REDEMPTION OF ISRAEL FROM EGYPTIAN BONDAGE
 THE EXODUS



IV

MOSES IN EGYPT

THE BEGINNING OF THE EGYPTIAN BONDAGE

As soon as Jacob was dead, the eyes of the Israelites were
closed, as well as their hearts. They began to feel the dominion
of the stranger,[1] although real bondage did not enslave
them until some time later. While a single one of the
sons of Jacob was alive, the Egyptians did not venture to
approach the Israelites with evil intent. It was only when
Levi, the last of them, had departed this life that their
suffering
commenced.[2] A change in the relation of the Egyptians
toward the Israelites had, indeed, been noticeable
immediately after the death of Joseph, but they did not
throw off their mask completely until Levi was no more.
Then the slavery of the Israelites supervened in good
earnest.

The first hostile act on the part of the Egyptians was to
deprive the Israelites of their fields, their vineyards, and the
gifts that Joseph had sent to his brethren. Not content with
these animosities, they sought to do them harm in, other
ways.[3] The reason for the hatred of the Egyptians was envy
and fear. The Israelites had increased to a miraculous
degree. At the death of Jacob the seventy persons he had
brought down with him bad grown to the number of six
hundred thousand,[4] and their physical strength and heroism
were extraordinary and therefore alarming to the Egyptians. There
were many occasions at that time for the display
of prowess. Not long after the death of Levi occurred
that of the Egyptian king Magron, who had been bred up
by Joseph, and therefore was not wholly without grateful
recollection of what he and his family had accomplished for
the welfare of Egypt. But his son and successor Malol,
together with his whole court, knew not the sons of Jacob
and their achievements, and they did not scruple to oppress
the Hebrews.

The final breach between them and the Egyptians took
place during the wars waged by Malol against Zepho, the
grandson of Esau. In the course of it, the Israelites had
saved the Egyptians from a crushing defeat, but instead of
being grateful they sought only the undoing of their benefactors,
from fear that the giant strength of the Hebrews
might be turned against them.[5]


PHARAOH'S CUNNING

The counsellors and elders of Egypt came to Pharaoh,
and spake unto him, saying: "Behold, the people of the
children of Israel are greater and mightier than we. Thou
hast seen their strong power, which they have inherited from
their fathers, for a few of them stood up against a people
as many as the sand of the sea, and not one hath fallen.
Now, therefore, give us counsel what to do with them, until
we shall gradually destroy them from among us, lest they
become too numerous in the land, for if they multiply, and
there falleth out any war, they will also join themselves with
their great strength unto our enemies, and fight against us,
destroy us from the land, and get them up out of the land."

The king answered the elders, saying: "This is the plan
advised by me against Israel, from which we will not depart.
Behold, Pithom and Raamses are cities not fortified against
battle. It behooves us to fortify them. Now, go ye and act
cunningly against the children of Israel, and proclaim in
Egypt and in Goshen, saying: 'All ye men of Egypt, Goshen,
and Pathros! The king has commanded us to build
Pithom and Raamses and fortify them against battle. Those
amongst you in all Egypt, of the children of Israel and of
all the inhabitants of the cities, who are willing to build with
us, shall have their wages given to them daily at the king's
order.'

"Then go ye first, and begin to build Pithom and
Raamses, and cause the king's proclamation to be made
daily, and when some of the children of Israel come to build,
do ye give them their wages daily, and after they shall have
built with you for their daily wages, draw yourselves away
from them day by day, and one by one, in secret. Then you
shall rise up and become their taskmasters and their officers,
and you shall have them afterward to build without wages.
And should they refuse, then force them with all your might
to build. If you do this, it will go well with us, for we shall
cause our land to be fortified after this manner, and with
the children of Israel it will go ill, for they will decrease in
number on account of the work, because you will prevent
them from being with their wives."

The elders, the counsellors, and the whole of Egypt did
according to the word of the king. For a month the servants
of Pharaoh built with Israel, then they withdrew themselves
gradually, while the children of Israel continued to work,
receiving their daily wages, for some men of Egypt were
still carrying on the work with them. After a time all the
Egyptians had withdrawn, and they had turned to become
the officers and taskmasters of the Israelites. Then they
refrained from giving them any pay, and when some of the
Hebrews refused to work without wages, their taskmasters
smote them, and made them return by force to labor with
their brethren. And the children of Israel were greatly
afraid of the Egyptians, and they came again and worked
without pay, all except the tribe of Levi, who were not
employed in the work with their brethren. The children of
Levi knew that the proclamation of the king was made to
deceive Israel, therefore they refrained from listening to it,
and the Egyptians did not molest them later, since they had
not been with their brethren at the beginning, and though
the Egyptians embittered the lives of the other Israelites
with servile labor, they did not disturb the children of Levi.
The Israelites called Malol, the king of Egypt, Maror,
"Bitterness," because in his days the Egyptians embittered
their lives with all manner of rigorous service.[6]

But Pharaoh did not rest satisfied with his proclamation
and the affliction it imposed upon the Israelites. He suspended
a brick-press from his own neck, and himself took
part in the work at Pithom and Raamses. After this, whenever
a Hebrew refused to come and help with the building,
alleging that he was not fit for such hard service, the Egyptians
would retort, saying, "Dost thou mean to make us
believe thou art more delicate than Pharaoh?"

The king himself urged the Israelites on with gentle
words, saying, "My children, I beg you to do this work and
erect these little buildings for me. I will give you great
reward therefor." By means of such artifices and wily
words the Egyptians succeeded in overmastering the Israelites,
and once they had them in their power, they treated
them with undisguised brutality. Women were forced to
perform men's work, and men women's work.

The building of Pithom and Raamses turned out of no
advantage to the Egyptians, for scarcely were the structures
completed, when they collapsed, or they were swallowed by
the earth, and the Hebrew workmen, besides having to
suffer hardships during their erection, lost their lives by
being precipitated from enormous heights, when the buildings
fell in a heap.[7]

But the Egyptians were little concerned whether or not
they derived profit from the forced labor of the children of
Israel. Their main object was to hinder their increase, and
Pharaoh therefore issued an order, that they were not to be
permitted to sleep at their own homes, that so they might be
deprived of the opportunity of having intercourse with their
wives. The officers executed the will of the king, telling
the Hebrews that the reason was the loss of too much time
in going to and fro, which would prevent them from completing
the required tale of bricks. Thus the Hebrew husbands
were kept apart from their wives, and they were compelled
to sleep on the ground, away from their habitations.

But God spake, saying: "Unto their father Abraham I
gave the promise, that I would make his children to be as
numerous as the stars in the heavens, and you contrive plans
to prevent them from multiplying. We shall see whose
word will stand, Mine or yours." And it came to pass that
the more the Egyptians afflicted them, the more they multiplied,
and the more they spread abroad.[8] And they continued
to increase in spite of Pharaoh's command, that those
who did not complete the required tale of bricks were to be
immured in the buildings between the layers of bricks, and
great was the number of the Israelites that lost their lives
in this way.[9] Many of their children were, besides, slaughtered
as sacrifices to the idols of the Egyptians. For this
reason God visited retribution upon the idols at the time of
the going forth of the Israelites from Egypt. They had
caused the death of the Hebrew children, and in turn they
were shattered, and they crumbled into dust."


THE PIOUS MIDWIVES

When now, in spite of all their tribulations, the children
of Israel continued to multiply and spread abroad, so that
the land was full of them as with thick underbrush--for the
women brought forth many children at a birth[11]--the Egyptians
appeared before Pharaoh again, and urged him to devise
some other way of ridding the land of the Hebrews,
seeing that they were increasing mightily, though they were
made to toil and labor hard. Pharaoh could invent no new
design; he asked his counsellors to give him their opinion of
the thing. Then spake one of them, Job of the land of Uz,
which is in Aram-naharaim, as follows: "The plan which
the king invented, of putting a great burden of work upon
the Israelites, was good in its time, and it should be executed
henceforth, too, but to secure us against the fear that,
if a war should come to pass, they may overwhelm us by
reason of their numbers, and chase us forth out of the land,
let the king issue a decree, that every male child of the
Israelites shall be killed at his birth. Then we need not be
afraid of them if we should be overtaken by war. Now let
the king summon the Hebrew midwives, that they come
hither, and let him command them in accordance with this
plan."

Job's advice found favor in the eyes of Pharaoh and the
Egyptians." They preferred to have the midwives murder
the innocents, for they feared the punishment of God if they
laid hands upon them themselves. Pharaoh cited the two
midwives of the Hebrews before him, and commanded them
to slay all men children, but to save the daughters of the Hebrew
women alive," for the Egyptians were as much interested
in preserving the female children as in bringing about
the death of the male children. They were very sensual,
and were desirous of having as many women as possible at
their service."

However, the plan, even if it had been carried into execution,
was not wise, for though a man may marry many wives,
each woman can marry but one husband. Thus a diminished
number of men and a corresponding increase in the
number of women did not constitute so serious a menace to
the continuance of the nation of the Israelites as the reverse
case would have been.

The two Hebrew midwives were Jochebed, the mother of
Moses, and Miriam, his sister. When they appeared before
Pharaoh, Miriam exclaimed: "Woe be to this man when
God visits retribution upon him for his evil deeds." The
king would have killed her for these audacious words, had
not Jochebed allayed his wrath by saying: "Why dost thou
pay heed to her words? She is but a child, and knows not
what she speaks." Yet, although Miriam was but five years
old at the time, she nevertheless accompanied her mother,
and helped her with her offices to the Hebrew women, giving
food to the new-born babes while Jochebed washed and
bathed them.

Pharaoh's order ran as follows: "At the birth of the
child, if it be a man child, kill it; but if it be a female
child, then you need not kill it, but you may save it alive." The
midwives returned: "How are we to know whether the
child is male or female?" for the king had bidden them kill
it while it was being born. Pharaoh replied: "If the child
issues forth from the womb with its face foremost, it is a
man child, for it looks to the earth, whence man was taken;
but if its feet appear first, it is a female, for it looks up
toward the rib of the mother, and from a rib woman was
made."[15]

The king used all sorts of devices to render the midwives
amenable to his wishes. He approached them with amorous
proposals, which they both repelled, and then he threatened
them with death by fire.[16] But they said within themselves:
"Our father Abraham opened an inn, that he might
feed the wayfarers, though they were heathen, and we
should neglect the children, nay, kill them? No, we shall
have a care to keep them alive." Thus they failed to execute
what Pharaoh had commanded. Instead of murdering the
babes, they supplied all their needs. If a mother that had
given birth to a child lacked food and drink, the midwives
went to well-to-do women, and took up a collection, that the
infant might not suffer want. They did still more for the
little ones. They made supplication to God, praying: "Thou
knowest that we are not fulfilling the words of Pharaoh,
but it is our aim to fulfil Thy words. O that it be Thy will,
our Lord, to let the child come into the world safe and sound,
lest we fall under the suspicion that we tried to slay it, and
maimed it in the attempt." The Lord hearkened to their
prayer, and no child born under the ministrations of
Shiphrah and Puah, or Jochebed and Miriam, as the midwives
are also called, came into the world lame or blind or
afflicted with any other blemish.[17]

Seeing that his command was ineffectual, he summoned
the midwives a second time, and called them to account for
their disobedience. They replied: "This nation is compared
unto one animal and another, and, in sooth, the Hebrews
are like the animals. As little as the animals do they need
the offices of midwives."[18] These two God-fearing women
were rewarded in many ways for their good deeds. Not
only that Pharaoh did them no harm, but they were made
the ancestors of priests and Levites, and kings and princes.
Jochebed became the mother of the priest Aaron and of the
Levite Moses, and from Miriam's union with Caleb sprang
the royal house of David. The hand of God was visible
in her married life. She contracted a grievous sickness,
and though it was thought by all that saw her that death
would certainly overtake her, she recovered, and God
restored her youth, and bestowed unusual beauty upon her,
so that renewed happiness awaited her husband, who had
been deprived of the pleasures of conjugal life during her
long illness. His unexpected joys were the reward of his
piety and trust in God.[19] And another recompense was accorded
to Miriam: she was privileged to bring forth Bezalel,
the builder of the Tabernacle, who was endowed with celestial
wisdom.[20]


THE THREE COUNSELLORS

In the one hundred and thirtieth year after Israel's going
down to Egypt Pharaoh dreamed that he was sitting upon
his throne, and he lifted up his eyes, and he beheld an old
man before him with a balance in his hand, and he saw him
taking all the elders, nobles, and great men of Egypt, tying
them together, and laying them in one scale of the balance,
while he put a tender kid into the other. The kid bore
down the pan in which it lay until it hung lower than the
other with the bound Egyptians. Pharaoh arose early in
the morning, and called together all his servants and his
wise men to interpret his dream, and the men were greatly
afraid on account of his vision. Balaam the son of Beor
then spake, and said: "This means nothing but that a
great evil will spring up against Egypt, for a son will be
born unto Israel, who will destroy the whole of our land
and all its inhabitants, and he will bring forth the Israelites
from Egypt with a mighty hand. Now, therefore, O king,
take counsel as to this matter, that the hope of Israel be
frustrated before this evil arise against Egypt."

The king said unto Balaam: "What shall we do unto
Israel? We have tried several devices against this people,
but we could not prevail over it. Now let me hear thy
opinion."

At Balaam's instance, the king sent for his two counsellors,
Reuel the Midianite and Job the Uzite, to hear their advice.
Reuel spoke: "If it seemeth good to the king, let him desist
from the Hebrews, and let him not stretch forth his hand
against them, for the Lord chose them in days of old, and
took them as the lot of His inheritance from amongst all the
nations of the earth, and who is there that hath dared stretch
forth his hand against them with impunity, but that their
God avenged the evil done unto them?" Reuel then proceeded
to enumerate some of the mighty things God had
performed for Abraham, Isaac, and Jacob, and he closed his
admonition with the words: "Verily, thy grandfather, the
Pharaoh of former days, raised Joseph the son of Jacob
above all the princes of Egypt, because he discerned his
wisdom, for through his wisdom he rescued all the inhabitants
of the land from the famine, after which he invited
Jacob and his sons to come down to Egypt, that the land
of Egypt and the land of Goshen be delivered from the
famine through their virtues. Now, therefore, if it seem
good in thine eyes, leave off from destroying the children of
Israel, and if it be not thy will that they dwell in Egypt, send
them forth from here, that they may go to the land of Canaan,
the land wherein their ancestors sojourned."

When Pharaoh heard the words of Jethro-Reuel, he was
exceedingly wroth with him, and he was dismissed in disgrace
from before the king, and he went to Midian.

The king then spoke to Job, and said: "What sayest
thou, Job, and what is thy advice respecting the Hebrews?"
Job replied: "Behold, all the inhabitants of the land are in
thy power. Let the king do as seemeth good in his eyes."

Balaam was the last to speak at the behest of the king, and
he said: "From all that the king may devise against the
Hebrews, they will be delivered. If thou thinkest to diminish
them by the flaming fire, thou wilt not prevail over them,
for their God delivered Abraham their father from the furnace
in which the Chaldeans cast him. Perhaps thou thinkest
to destroy them with a sword, but their father Isaac was
delivered from being slaughtered by the sword. And if
thou thinkest to reduce them through hard and rigorous
labor, thou wilt also not prevail, for their father Jacob
served Laban in all manner of hard work, and yet he prospered.
If it please the king, let him order all the male
children that shall be born in Israel from this day forward
to be thrown into the water. Thereby canst thou wipe out
their name, for neither any of them nor any of their fathers
was tried in this way.[21]


THE SLAUGHTER OF THE INNOCENTS

Balaam's advice was accepted by Pharaoh and the Egyptians.
They knew that God pays measure for measure,
therefore they believed that the drowning of the men children
would be the safest means of exterminating the Hebrews,
without incurring harm themselves, for the Lord had
sworn unto Noah never again to destroy the world by water.
Thus, they assumed, they would be exempt from punishment,
wherein they were wrong, however. In the first place,
though the Lord had sworn not to bring a flood upon men,
there was nothing in the way of bringing men into a flood.
Furthermore, the oath of God applied to the whole of mankind,
not to a single nation. The end of the Egyptians was
that they met their death in the billows of the Red Sea.
"Measure for measure"--as they had drowned the men
children of the Israelites, so they were drowned.[22]

Pharaoh now took steps looking to the faithful execution
of his decree. He sent his bailiffs into the houses of the
Israelites, to discover all new-born children, wherever they
might be. To make sure that the Hebrews should not succeed
in keeping the children hidden, the Egyptians hatched
a devilish plan. Their women were to take their little ones
to the houses of the Israelitish women that were suspected
of having infants. When the Egyptian children began to
cry or coo, the Hebrew children that were kept in hiding
would join in, after the manner of babies, and betray their
presence, whereupon the Egyptians would seize them and
bear them off.[23]

Furthermore, Pharaoh commanded that the Israelitish
women employ none but Egyptian midwives, who were to
secure precise information as to the time of their delivery,
and were to exercise great care, and let no male child escape
their vigilance alive. If there should be parents that evaded
the command, and preserved a new-born boy in secret, they
and all belonging to them were to be killed.[24]

Is it to be wondered at, then, that many of the Hebrews
kept themselves away from their wives? Nevertheless those
who put trust in God were not forsaken by Him. The
women that remained united with their husbands would go
out into the field when their time of delivery arrived, and
give birth to their children and leave them there, while they
themselves returned home. The Lord, who had sworn unto
their ancestors to multiply them, sent one of His angels to
wash the babes, anoint them, stretch their limbs, and swathe
them. Then he would give them two smooth pebbles, from
one of which they sucked milk, and from the other honey.
And God caused the hair of the infants to grow down
to their knees and serve them as a protecting garment, and
then He ordered the earth to receive the babes, that they
be sheltered therein until the time of their growing up, when
it would open its mouth and vomit forth the children, and
they would sprout up like the herb of the field and the grass
of the forest. Thereafter each would return to his family
and the house of his father.

When the Egyptians saw this, they went forth, every man
to his field, with his yoke of oxen, and they ploughed up the
earth as one ploughs it at seed time. Yet they were unable
to do harm to the infants of the children of Israel that had
been swallowed up and lay in the bosom of the earth. Thus
the people of Israel increased and waxed exceedingly. And
Pharaoh ordered his officers to go to Goshen, to look for the
male babes of the children of Israel, and when they discovered
one, they tore him from his mother's breast by force,
and thrust him into the river." But no one is so valiant
as to be able to foil God's purposes, though he contrive ten
thousand subtle devices unto that end. The child foretold
by Pharaoh's dreams and by his astrologers was brought
up and kept concealed from the king's spies. It came to
pass after the following manner.[26]


THE PARENTS OF MOSES

When Pharaoh's proclamation was issued, decreeing that
the men children of the Hebrews were to be cast into the
river, Amram, who was the president of the Sanhedrin, decided
that in the circumstances it was best for husbands to
live altogether separate from their wives. He set the example. He
divorced his wife, and all the men of Israel did
likewise,[27] for he occupied a place of great consideration
among his people, one reason being that he belonged to the
tribe of Levi, the tribe that was faithful to its God even in
the land of Egypt, though the other tribes wavered in their
allegiance, and attempted to ally themselves with the Egyptians,
going so far as to give up Abraham's sign of the covenant.[28]
To chastise the Hebrews for their impiety, God
turned the love of the Egyptians for them into hatred, so
that they resolved upon their destruction. Mindful of all
that he and his people owed to Joseph's wise rule, Pharaoh
refused at first to entertain the malicious plans proposed by
the Egyptians against the Hebrews. He spoke to his people,
"You fools, we are indebted to these Hebrews for whatever
we enjoy, and you desire now to rise up against them?" But
the Egyptians could not be turned aside from their purpose
of ruining Israel. They deposed their king, and incarcerated
him for three months, until he declared himself ready to
execute with determination what they had resolved upon,
and he sought to bring about the ruin of the children of
Israel by every conceivable means. Such was the retribution
they had drawn down upon themselves by their own
acts.[29]

As for Amram, not only did he belong to the tribe of Levi,
distinguished for its piety, but by reason of his extraordinary
piety he was prominent even among the pious of the tribe.
He was one of the four who were immaculate, untainted by
sin, over whom death would have had no power, had mortality
not been decreed against every single human being on
account of the fall of the first man and woman. The other
three that led the same sinless life were Benjamin, Jesse
the father of David, and Chileab the son of David.[30] If the
Shekinah was drawn close again to the dwelling-place of
mortals, it was due to Amram's piety. Originally the real
residence of the Shekinah was among men, but when Adam
committed his sin, she withdrew to heaven, at first to the
lowest of the seven heavens. Thence she was banished by
Cain's crime, and she retired to the second heaven. The
sins of the generation of Enoch removed her still farther
off from men, she took up her abode in the third heaven;
then, successively, in the fourth, on account of the malefactors
in the generation of the deluge; in the fifth, during the
building of the tower of Babel and the confusion of tongues;
in the sixth, by reason of the wicked Egyptians at the time
of Abraham; and, finally, in the seventh, in consequence of
the abominations of the inhabitants of Sodom. Six righteous
men, Abraham, Isaac, Jacob, Levi, Kohath, and Amram,
drew the Shekinah back, one by one, from the seventh
to the first heaven, and through the seventh righteous man,
Moses, she was made to descend to the earth and abide
among men as aforetime.[31]

Amram's sagacity kept pace with his piety and his learning.
The Egyptians succeeded in enslaving the Hebrews by
seductive promises. At first they gave them a shekel for
every brick they made, tempting them to superhuman efforts
by the prospect of earning much money. Later, when the
Egyptians forced them to work without wages, they insisted
upon having as many bricks as the Hebrews had made when
their labor was paid for, but they could demand only a single
brick daily from Amram, for he had been the only one whom
they had not led astray by their artifice. He had been
satisfied with a single shekel daily, and had therefore made
only a single brick daily, which they had to accept afterward
as the measure of his day's work.[32]

As his life partner, Amram chose his aunt Jochebed, who
was born the same day with him.[33] She was the daughter of
Levi, and she owed her name, "Divine Splendor," to the
celestial light that radiated from her countenance.[34] She was
worthy of being her husband's helpmeet, for she was one of
the midwives that had imperilled their own lives to rescue
the little Hebrew babes. Indeed, if God had not allowed a
miracle to happen, she and her daughter Miriam would have
been killed by Pharaoh for having resisted his orders and
saved the Hebrew children alive. When the king sent his
hangmen for the two women, God caused them to become
invisible, and the bailiffs bad to return without accomplishing
their errand.[35]

The first child of the union between Amram and Jochebed,
his wife, who was one hundred and twenty-six years old at
the time of her marriage, was a girl, and the mother called
her Miriam, "Bitterness," for it was at the time of her birth
that the Egyptians began to envenom the life of the Hebrews.
The second child was a boy, called Aaron, which
means, "Woe unto this pregnancy!" because Pharaoh's instructions
to the midwives, to kill the male children of the
Hebrews, was proclaimed during the months before Aaron's
birth.[36]

THE BIRTH OF MOSES

When Amram separated from his wife on account of the
edict published against the male children of the Hebrews,
and his example was followed by all the Israelites, his
daughter Miriam said to him: "Father, thy decree is worse
than Pharaoh's decree. The Egyptians aim to destroy only
the male children, but thou includest the girls as well. Pharaoh
deprives his victims of life in this world, but thou preventest
children from being born, and thus thou deprivest
them of the future life, too. He resolves destruction, but
who knows whether the intention of the wicked can persist?
Thou art a righteous man, and the enactments of the righteous
are executed by God, hence thy decree will be upheld."

Amram recognized the justice of her plea, and he repaired
to the Sanhedrin, and put the matter before this body. The
members of the court spoke, and said: "It was thou that
didst separate husbands and wives, and from thee should go
forth the permission for re-marriage." Amram then made
the proposition that each of the members of the Sanhedrin
return to his wife, and wed her clandestinely, but his colleagues
repudiated the plan, saying, "And who will make it
known unto the whole of Israel? "

Accordingly, Amram stood publicly under the wedding
canopy with his divorced wife Jochebed, while Aaron and
Miriam danced about it, and the angels proclaimed, "Let
the mother of children be joyful!" His re-marriage was
solemnized with great ceremony, to the end that the men that
bad followed his example in divorcing their wives might
imitate him now in taking them again unto themselves. And
so it happened.[37]

Old as Jochebed was, she regained her youth. Her skin
became soft, the wrinkles in her face disappeared, the warm
tints of maiden beauty returned, and in a short time she became
pregnant.[38]

Amram was very uneasy about his wife's being with child;
he knew not what to do. He turned to God in prayer, and
entreated Him to have compassion upon those who had in
no wise transgressed the laws of His worship, and afford
them deliverance from the misery they endured, while He
rendered abortive the hope of their enemies, who yearned
for the destruction of their nation. God had mercy on
him, and He stood by him in his sleep, and exhorted him not
to despair of His future favors. He said further, that He
did not forget their piety, and He would always reward them
for it, as He had granted His favor in other days unto their
forefathers. "Know, therefore," the Lord continued to
speak, "that I shall provide for you all together what is for
your good, and for thee in particular that which shall make
thee celebrated; for the child out of dread of whose nativity
the Egyptians have doomed the Israelite children to destruction,
shall be this child of thine, and be shall remain concealed
from those who watch to destroy him, and when he
has been bred up, in a miraculous way, he shall deliver the
Hebrew nation from the distress they are under by reason of
the Egyptians. His memory shall be celebrated while the
world lasts, and not only among the Hebrews, but among
strangers also. And all this shall be the effect of My favor
toward thee and thy posterity. Also his brother shall be
such that he shall obtain My priesthood for himself, and for
his posterity after him, unto the end of the world."

After he had been informed of these things by the vision,
Amram awoke, and told all unto his wife Jochebed.[39]

His daughter Miriam likewise had a prophetic dream, and
she related it unto her parents, saying: "In this night I saw
a man clothed in fine linen. 'Tell thy father and thy mother,'
he said, 'that he who shall be born unto them, shall be cast
into the waters, and through him the waters shall become
dry, and wonders and miracles shall be performed through
him, and he shall save My people Israel, and be their leader
forever.' "[40]

During her pregnancy, Jochebed observed that the child
in her womb was destined for great things. All the time she
suffered no pain, and also she suffered none in giving birth
to her son, for pious women are not included in the curse
pronounced upon Eve, decreeing sorrow in conception and
in childbearing.[41]

At the moment of the child's appearance, the whole house
was filled with radiance equal to the splendor of the sun and
the moon.[42] A still greater miracle followed. The infant
was not yet a day old when he began to walk and speak with
his parents, and as though he were an adult, he refused to
drink milk from his mother's breast.[43]

Jochebed gave birth to the child six months after conception.
The Egyptian bailiffs, who kept strict watch over all
pregnant women in order to be on the spot in time to carry
off their new-born boys, had not expected her delivery for
three months more. These three months the parents succeeded
in keeping the babe concealed, though every Israelitish
house was guarded by two Egyptian women, one stationed
within and one without.[44] At the end of this time
they determined to expose the child, for Amram was afraid
that both he and his son would be devoted to death if the
secret leaked out, and he thought it better to entrust the
child's fate to Divine Providence. He was convinced that
God would protect the boy, and fulfil His word in truth.[45]


MOSES RESCUED FROM THE WATER

Jochebed accordingly took an ark fashioned of bulrushes,
daubed it with pitch on the outside, and lined it with clay
within. The reason she used bulrushes was because they
float on the surface of the water, and she put pitch only on
the outside, to protect the child as much as possible against
the annoyance of a disagreeable odor. Over the child as it
lay in the ark she spread a tiny canopy, to shade the babe,
with the words, "Perhaps I shall not live to see him under
the marriage canopy." And then she abandoned the ark on
the shores of the Red Sea. Yet it was not left unguarded.
Her daughter Miriam stayed near by, to discover whether a
prophecy she had uttered would be fulfilled. Before the
child's birth, his sister had foretold that her mother would
bring forth a son that should redeem Israel. When he was
born, and the house was filled with brilliant light, Amram
kissed her on her head, but when he was forced into the
expedient of exposing the child, he beat her on her head,
saying, "My daughter, what hath become of thy prophecy?"
Therefore Miriam stayed, and strolled along the shore, to
observe what would be the fate of the babe, and what would
come of her prophecy concerning him.[46]

The day the child was exposed was the twenty-first of the
month of Nisan, the same on which the children of Israel
later, under the leadership of Moses, sang the song of praise
and gratitude to God for the redemption from the waters of
the sea. The angels appeared before God, and spoke: "O
Lord of the world, shall he that is appointed to sing a song
of praise unto Thee on this day of Nisan, to thank Thee for
rescuing him and his people from the sea, shall he find his
death in the sea to-day?" The Lord replied: "Ye know
well that I see all things. The contriving of man can do
naught to change what bath been resolved in My counsel.
Those do not attain their end who use cunning and malice
to secure their own safety, and endeavor to bring ruin upon
their fellow-men. But he who trusts Me in his peril will be
conveyed from profoundest distress to unlooked-for happiness.
Thus My omnipotence will reveal itself in the fortunes
of this babe.[47]

At the time of the child's abandonment, God sent scorching
heat to plague the Egyptians, and they all suffered with
leprosy and smarting boils. Thermutis, the daughter of Pharaoh,
sought relief from the burning pain in a bath in the
waters of the Nile.[48] But physical discomfort was not her
only reason for leaving her father's palace. She was determined
to cleanse herself as well of the impurity of the idol
worship that prevailed there.

When she saw the little ark floating among the flags on
the surface of the water, she supposed it to contain one of
the little children exposed at her father's order, and she
commanded her handmaids to fetch it. But they protested,
saying, "O our mistress, it happens sometimes that a decree
issued by a king is unheeded, yet it is observed at least
by his children and the members of his household, and dost
thou desire to transgress thy father's edict?" Forthwith the
angel Gabriel appeared, seized all the maids except one,
whom he permitted the princess to retain for her service,
and buried them in the bowels of the earth.

Pharaoh's daughter now proceeded to do her own will.
She stretched forth her arm, and although the ark was swimming
at a distance of sixty ells, she succeeded in grasping it,
because her arm was lengthened miraculously. No sooner
had she touched it than the leprosy afflicting her departed
from her. Her sudden restoration led her to examine the
contents of the ark,[49] and when she opened it, her amazement
was great. She beheld an exquisitely beautiful boy, for
God bad fashioned the Hebrew babe's body with peculiar
care,[50] and beside it she perceived the Shekinah. Noticing
that the boy bore the sign of the Abrahamic covenant, she
knew that he was one of the Hebrew children, and mindful
of her father's decree concerning the male children of the
Israelites, she was about to abandon the babe to his fate. At
that moment the angel Gabriel came and gave the child a
vigorous blow, and he began to cry aloud, with a voice like
a young man's. His vehement weeping and the weeping of
Aaron, who was lying beside him, touched the princess, and
in her pity she resolved to save him. She ordered an Egyptian
woman to be brought, to nurse the child, but the little
one refused to take milk from her breast, as he refused to
take it from one after the other of the Egyptian women
fetched thither. Thus it had been ordained by God, that
none of them might boast later on, and say, "I suckled him
that holds converse now with the Shekinah." Nor was the
mouth destined to speak with God to draw nourishment from
the unclean body of an Egyptian woman.

Now Miriam stepped into the presence of Thermutis, as
though she had been standing there by chance to look at the
child,[51] and she spoke to the princess, saying, "It is vain for
thee, O queen, to call for nurses that are in no wise of kin
to the child, but if thou wilt order a woman of the Hebrews
to be brought, he may accept her breast, seeing that she is of
his own nation." Thermutis therefore bade Miriam fetch a
Hebrew woman, and with winged steps, speeding like a vigorous
youth, she hastened and brought back her own mother,
the child's mother, for she knew that none present was acquainted
with her. The babe, unresisting, took his mother's
breast, and clutched it tightly.[52] The princess committed the
child to Jochebed's care, saying these words, which contained
an unconscious divination: "Here is what is thine."
Nurse the boy henceforth, and I will give thee two silver
pieces as thy wages.[54]

The return of her son, safe and sound, after she had exposed
him, was Jochebed's reward from God for her services
as one of the midwives that had bidden defiance to Pharaoh's
command and saved the Hebrew children alive.[55]

By exposing their son to danger, Amram and Jochebed
had effected the withdrawal of Pharaoh's command enjoining
the extermination of the Hebrew men children. The
day Moses was set adrift in the little ark, the astrologers
had come to Pharaoh and told him the glad tidings, that the
danger threatening the Egyptians on account of one boy,
whose doom lay in the water, had now been averted. Thereupon
Pharaoh cried a halt to the drowning of the boys of his
empire. The astrologers had seen something, but they knew
not what, and they announced a message, the import of
which they did not comprehend. Water was, indeed, the
doom of Moses, but that did not mean that he would perish
in the waters of the Nile. It had reference to the waters of
Meribah, the waters of strife, and how they would cause his
death in the desert, before he had completed his task of leading
the people into the promised land. Pharaoh, misled by
the obscure vision of his astrologers, thought that the future
redeemer of Israel was to lose his life by drowning, and to
make sure that the boy whose appearance was foretold by
the astrologers might not escape his fate, he had ordered all
boys, even the children of the Egyptians, born during a
period of nine months to be cast into the water.

On account of the merits of Moses, the six hundred thousand
men children of the Hebrews begotten in the same
night with him, and thrown into the water on the same day,
were rescued miraculously together with him, and it was
therefore not an idle boast, if he said later, "The people that
went forth out of the water on account of my merits are six
hundred thousand men."[56]


THE INFANCY OF MOSES

For two years the child rescued by Pharaoh's daughter
stayed with his parents and kindred. They gave him various
names. His father called him Heber, because it was for this
child's sake that he had been "reunited" with his wife.
His mother's name for him was Jekuthiel, "because," she
said, "I set my hope upon God, and He gave him back to
me." To his sister Miriam he was Jered, because she had
"descended" to the stream to ascertain his fate. His
brother Aaron called him Abi Zanoah, because his father,
who had "cast off" his mother, had taken her back for the
sake of the child to be born. His grandfather Kohath knew
him as Abi Gedor, because the Heavenly Father had "built
up" the breach in Israel, when He rescued him, and thus
restrained the Egyptians from throwing the Hebrew men
children into the water. His nurse called him Abi Soco, because
he had been kept concealed in a "tent" for three
months, escaping the pursuit of the Egyptians. And Israel
called him Shemaiah ben Nethanel, because in his day God
would "hear" the sighs of the people, and deliver them
from their oppressors, and through him would He "give"
them His own law.[57]

His kindred and all Israel knew that the child was destined
for great things, for he was barely four months old
when he began to prophesy, saying, "In days to come I shall
receive the Torah from the flaming torch."[58]

When Jochebed took the child to the palace at the end of
two years, Pharaoh's daughter called him Moses, because
she had "drawn" him out of the water, and because he
would "draw" the children of Israel out of the land of
Egypt in a day to come.[59] And this was the only name
whereby God called the son of Amram, the name conferred
upon him by Pharaoh's daughter. He said to the princess:
"Moses was not thy child, yet thou didst treat him as such.
For this I will call thee My daughter, though thou art not
My daughter," and therefore the princess, the daughter of
Pharaoh, bears the name Bithiah, "the daughter of God."
She married Caleb later on, and he was a suitable husband
for her. As she stood up against her father's wicked counsels,
so Caleb stood up against the counsel of his fellow-messengers
sent to spy out the land of Canaan.[60] For
rescuing Moses and for her other pious deeds, she was permitted
to enter Paradise alive.[61]

That Moses might receive the treatment at court usually
accorded to a prince, Bithiah pretended that she was with
child for some time before she had him fetched away from
his parents' house." His royal foster-mother caressed and
kissed him constantly, and on account of his extraordinary
beauty she would not permit him ever to quit the palace.
Whoever set eyes on him, could not leave off from looking
at him, wherefore Bithiah feared to allow him out of her
sight.[63]

Moses' understanding was far beyond his years; his instructors
observed that he disclosed keener comprehension
than is usual at his age. All his actions in his infancy promised
greater ones after he should come to man's estate, and
when he was but three years old, God granted him remarkable
size. As for his beauty, it was so attractive that frequently
those meeting him as he was carried along on the
road were obliged to turn and stare at him. They would
leave what they were about, and stand still a great while,
looking after him, for the loveliness of the child was so
wondrous that it held the gaze of the spectator. The
daughter of Pharaoh, perceiving Moses to be an extraordinary
lad, adopted him as her son, for she had no child of her
own. She informed her father of her intention concerning
him, in these words: "I have brought up a child, who is
divine in form and of an excellent mind, and as I received
him through the bounty of the river in a wonderful way, I
have thought it proper to adopt him as my son and as the
heir of thy kingdom." And when she had spoken thus, she
put the infant between her father's hands, and he took him
and hugged him close to his breast.[64]


MOSES RESCUED BY GABRIEL

When Moses was in his third year, Pharaoh was dining
one day, with the queen Alfar'anit at his right hand, his
daughter Bithiah with the infant Moses upon her lap at his
left, and Balaam the son of Beor together with his two sons
and all the princes of the realm sitting at table in the king's
presence. It happened that the infant took the crown from
off the king's head, and placed it on his own. When the
king and the princes saw this, they were terrified, and each
one in turn expressed his astonishment. The king said unto
the princes, "What speak you, and what say you, O ye
princes, on this matter, and what is to be done to this Hebrew
boy on account of this act?"

Balaam spoke, saying: "Remember now, O my lord and
king, the dream which thou didst dream many days ago, and
how thy servant interpreted it unto thee. Now this is a child
of the Hebrews in whom is the spirit of God. Let not my
lord the king imagine in his heart that being a child he did
the thing without knowledge. For he is a Hebrew boy, and
wisdom and understanding are with him, although he is yet
a child, and with wisdom has he done this, and chosen unto
himself the kingdom of Egypt. For this is the manner of
all the Hebrews, to deceive kings and their magnates, to do
all things cunningly in order to make the kings of the earth
and their men to stumble.

"Surely thou knowest that Abraham their father acted
thus, who made the armies of Nimrod king of Babel and of
Abimelech king of Gerar to stumble, and he possessed himself
of the land of the children of Heth and the whole realm
of Canaan. Their father Abraham went down into Egypt,
and said of Sarah his wife, She is my sister, in order to
make Egypt and its king to stumble.

"His son Isaac did likewise when he went to Gerar, and
he dwelt there, and his strength prevailed over the army of
Abimelech, and he intended to make the kingdom of the
Philistines to stumble, by saying that Rebekah his wife was
his sister.

"Jacob also dealt treacherously with his brother, and took
his birthright and his blessing from him. Then he went to
Paddan-aram, to Laban, his mother's brother, and he obtained
his daughters from him cunningly, and also his cattle
and all his belongings, and he fled away and returned to the
land of Canaan, to his father.

"His sons sold their brother Joseph, and he went down
into Egypt and became a slave, and he was put into prison
for twelve years, until the former Pharaoh delivered him
from the prison, and magnified him above all the princes of
Egypt on account of his interpreting the king's dreams.
When God caused a famine to descend upon the whole
world, Joseph sent for his father, and he brought him down
into Egypt his father, his brethren, and all his father's
household, and he supplied them with food without pay or
reward, while he acquired Egypt, and made slaves of all its
inhabitants.

"Now, therefore, my lord king, behold, this child has
risen up in their stead in Egypt, to do according to their
deeds and make sport of every man, be he king, prince,
or judge. If it please the king, let us now spill his blood
upon the ground, lest he grow up and snatch the government
from thine hand, and the hope of Egypt be cut off
after he reigns. Let us, moreover, call for all the judges
and the wise men of Egypt, that we may know whether the
judgment of death be due to this child, as I have said, and
then we will slay him."

Pharaoh sent and called for all the wise men of Egypt,
and they came, and the angel Gabriel was disguised as one
of them. When they were asked their opinion in the matter,
Gabriel spoke up, and said: "If it please the king, let him
place an onyx stone before the child, and a coal of fire, and
if he stretches out his hand and grasps the onyx stone, then
shall we know that the child hath done with wisdom all that
he bath done, and we will slay him. But if he stretches out
his hand and grasps the coal of fire, then shall we know that
it was not with consciousness that he did the thing, and he
shall live."

The counsel seemed good in the eyes of the king, and
when they had placed the stone and the coal before the child,
Moses stretched forth his hand toward the onyx stone and
attempted to seize it, but the angel Gabriel guided his hand
away from it and placed it upon the live coal, and the coal
burnt the child's hand, and he lifted it up and touched it to
his mouth, and burnt part of his lips and part of his tongue,
and for all his life he became slow of speech and of a slow
tongue.

Seeing this, the king and the princes knew that Moses had
not acted with knowledge in taking the crown from off the
king's head, and they refrained from slaying him.[65] God
Himself, who protected Moses, turned the king's mind to
grace, and his foster-mother snatched him away, and she
had him educated with great care, so that the Hebrews
depended upon him, and cherished the hope that great things
would be done by him. But the Egyptians were suspicious
of what would follow from such an education as his.[66]

At great cost teachers were invited to come to Egypt from
neighboring lands, to educate the child Moses. Some came
of their own accord, to instruct him in the sciences and the
liberal arts. By reason of his admirable endowments of
mind, he soon excelled his teachers in knowledge. His
learning seemed a process of mere recollecting, and when
there was a difference of opinion among scholars, he selected
the correct one instinctively, for his mind refused to
store up anything that was false.[67]

But he deserves more praise for his unusual strength of
will than for his natural capacity, for he succeeded in
transforming
an originally evil disposition into a noble, exalted
character, a change that was farther aided by his resolution,
as he himself acknowledged later. After the wonderful
exodus of the Israelites from Egypt, a king of Arabia sent
an artist to Moses, to paint his portrait, that he might always
have the likeness of the divine man before him. The
painter returned with his handiwork, and the king assembled
his wise men, those in particular who were conversant with
the science of physiognomy. He displayed the portrait before
them, and invited their judgment upon it. The unanimous
opinion was that it represented a man covetous,
haughty, sensual, in short, disfigured by all possible ugly
traits. The king was indignant that they should pretend to
be masters in physiognomy, seeing that they declared the
picture of Moses, the holy, divine man, to be the picture of
a villain. They defended themselves by accusing the painter
in turn of not having produced a true portrait of Moses,
else they would not have fallen into the erroneous judgment
they had expressed. But the artist insisted that his work
resembled the original closely.

Unable to decide who was right, the Arabian king went to
see Moses, and he could not but admit that the portrait
painted for him was a masterpiece. Moses as he beheld him
in the flesh was the Moses upon the canvas. There could
be no doubt but that the highly extolled knowledge of his
physiognomy experts was empty twaddle. He told Moses
what had happened, and what he thought of it. He replied:
"Thy artist and thy experts alike are masters, each in his
line. If my fine qualities were a product of nature, I were
no better than a log of wood, which remains forever as
nature produced it at the first. Unashamed I make the confession
to thee that by nature I possessed all the reprehensible
traits thy wise men read in my picture and ascribed to
me, perhaps to a greater degree even than they think. But
I mastered my evil impulses with my strong will, and the
character I acquired through severe discipline has become
the opposite of the disposition with which I was born.
Through this change, wrought in me by my own efforts, I
have earned honor and commendation upon earth as well as
in heaven."[68]

THE YOUTH OF MOSES

One day--it was after he was grown up, and had passed
beyond the years of childhood--Moses went to the land of
Goshen, in which lived the children of Israel. There he saw
the burdens under which his people were groaning, and he
inquired why the heavy service had been put upon them.
The Israelites told him all that had befallen, told him of the
cruel edict Pharaoh had issued shortly before his birth, and
told him of the wicked counsels given by Balaam against
themselves as well as against his person when he was but a
little boy and had set Pharaoh's crown upon his head. The
wrath of Moses was kindled against the spiteful adviser,
and he tried to think out means of rendering him harmless.
But Balaam, getting wind of his ill-feeling, fled from Egypt
with his two sons, and betook himself to the court of Kikanos
king of Ethiopia.[69]

The sight of his enslaved people touched Moses unto
tears, and he spoke, saying: "Woe unto me for your anguish!
Rather would I die than see you suffer so grievously."
He did not disdain to help his unfortunate brethren
at their heavy tasks as much as lay in his power. He dismissed
all thought of his high station at court, shouldered a
share of the burdens put upon the Israelites, and toiled in
their place. The result was that he not only gave relief to
the heavily-laden workmen, but he also gained the favor of
Pharaoh, who believed that Moses was taking part in the
labor in order to promote the execution of the royal order.
And God said unto Moses: "Thou didst relinquish all thy
other occupations, and didst join thyself unto the children
of Israel, whom thou dost treat as brethren; therefore will I,
too, put aside now all heavenly and earthly affairs, and hold
converse with thee."[70]

Moses continued to do all he could to alleviate the suffering
of his brethren to the best of his ability. He addressed
encouraging words to them, saying: "My dear brethren,
bear your lot with fortitude! Do not lose courage, and let
not your spirit grow weary with the weariness of your body.
Better times will come, when tribulation shall be changed
into joy. Clouds are followed by sunshine, storms by calm,
all things in the world tend toward their opposites, and
nothing is more inconstant than the fortunes of man."[71]

The royal favor, which the king accorded him in ever-
increasing measure, he made use of to lighten the burden
laid upon the children of Israel. One day he came into the
presence of Pharaoh, and said: "O my lord, I have a request
to make of thee, and my hope is that thou wilt not
deny it." "Speak," replied the king. "It is an admitted
fact," said Moses, "that if a slave is not afforded rest at
least one day in the week, he will die of overexertion. Thy
Hebrew slaves will surely perish, unless thou accordest them
a day of cessation from work." Pharaoh fulfilled the petition
preferred by Moses, and the king's edict was published
in the whole of Egypt and in Goshen, as follows: "To the
sons of Israel! Thus saith the king: Do your work and
perform your service for six days, but on the seventh day
you shall rest; on it ye shall do no labor. Thus shall ye do
unto all times, according to the command of the king and
the command of Moses the son of Bithiah." And the day
appointed by Moses as the day of rest was Saturday, later
given by God to the Israelites as the Sabbath day.[72]

While Moses abode in Goshen, an incident of great importance
occurred. To superintend the service of the children
of Israel, an officer from among them was set over
every ten, and ten such officers were under the surveillance
of an Egyptian taskmaster. One of these Hebrew officers,
Dathan by name, had a wife, Shelomith, the daughter of
Dibri, of the tribe of Dan, who was of extraordinary beauty,
but inclined to be very loquacious. Whenever the Egyptian
taskmaster set over her husband came to their house on
business connected with his office, she would approach him
pleasantly and enter into conversation with him. The beautiful
Israelitish woman enkindled a mad passion in his
breast, and he sought and found a cunning way of satisfying
his lustful desire. One day he appeared at break of dawn
at the house of Dathan, roused him from his sleep, and ordered
him to hurry his detachment of men to their work.
The husband scarcely out of sight, he executed the villainy
he had planned, and dishonored the woman, and the fruit of
this illicit relation was the blasphemer of the Name whom
Moses ordered to execution on the march through the desert.

At the moment when the Egyptian slipped out of Shelomith's
chamber, Dathan returned home. Vexed that his
crime had come to the knowledge of the injured husband,
the taskmaster goaded him on to work with excessive vigor,
and dealt him blow after blow with the intention to kill
him.[73] Young Moses happened to visit the place at which
the much-abused and tortured Hebrew was at work. Dathan
hastened toward him, and complained of all the wrong and
suffering the Egyptian had inflicted upon him.[74] Full of
wrath, Moses, whom the holy spirit had acquainted with the
injury done the Hebrew officer by the Egyptian taskmaster,
cried out to the latter, saying: "Not enough that thou hast
dishonored this man's wife, thou aimest to kill him, too?"
And turning to God, he spoke further: "What will become
of Thy promise to Abraham, that his posterity shall be as
numerous as the stars, if his children are given over to
death? And what will become of the revelation on Sinai,
if the children of Israel are exterminated?"

Moses wanted to see if someone would step forward, and,
impelled by zeal for the cause of God and for God's law,
would declare himself ready to avenge the outrage. He
waited in vain. Then he determined to act himself. Naturally
enough he hesitated to take the life of a human being.
He did not know whether the evil-doer might not be brought
to repentance, and then lead a life of pious endeavor. He
also considered, that there would perhaps be some among
the descendants to spring from the Egyptian for whose sake
their wicked ancestor might rightfully lay claim to clemency.
The holy spirit allayed all his doubts. He was made
to see that not the slightest hope existed that good would
come either from the malefactor himself or from any of his
offspring. Then Moses was willing to requite him for his
evil deeds. Nevertheless he first consulted the angels, to
hear what they had to say, and they agreed that the Egyptian
deserved death, and Moses acted according to their
opinion.

Neither physical strength nor a weapon was needed to
carry out his purpose. He merely pronounced the Name of
God, and the Egyptian was a corpse. To the bystanders, the
Israelites, Moses said: "The Lord compared you unto the
sand of the sea-shore, and as the sand moves noiselessly
from place to place, so I pray you to keep the knowledge of
what hath happened a secret within yourselves. Let nothing
be heard concerning it."

The wish expressed by Moses was not honored. The slaying
of the Egyptian remained no secret, and those who betrayed
it were Israelites, Dathan and Abiram, the sons of
Pallu, of the tribe of Reuben, notorious for their effrontery
and contentiousness. The day after the thing with the
Egyptians happened, the two brothers began of malice aforethought
to scuffle with each other, only in order to draw
Moses into the quarrel and create an occasion for his betrayal.
The plan succeeded admirably. Seeing Dathan
raise his hand against Abiram, to deal him a blow, Moses
exclaimed, "O thou art a villain, to lift up thy hand against
an Israelite, even if he is no better than thou." Dathan replied:
"Young man, who hath made thee to be a judge
over us, thou that hast not yet attained to years of maturity?
We know very well that thou art the son of Jochebed, though
people call thee the son of the princess Bithiah, and if thou
shouldst attempt to play the part of our master and judge,
we will publish abroad the thing thou didst unto the Egyptian.
Or, peradventure, thou harborest the intention to
slay us as thou didst slay him, by pronouncing the Name
of God?"

Not satisfied with these taunts, the noble pair of brothers
betook themselves to Pharaoh, and spoke before him,
"Moses dishonoreth thy royal mantle and thy crown," to
which Pharaoh returned, saying, "Much good may it do
him!" But they pursued the subject. "He helps thine
enemies, Pharaoh," they continued, whereupon he replied, as
before, "Much good may it do him!" Still they went on,
"He is not the son of thy daughter." These last words did
not fail of making an impression upon Pharaoh.[75] A royal
command was issued for the arrest of Moses, and he was
condemned to death by the sword.

The angels came to God, and said, "Moses, the familiar
of Thine house, is held under restraint," and God replied, "I
will espouse his cause." "But," the angels urged, "his
verdict of death has been pronounced--yes, they are leading
him to execution," and again God made reply, as before, "I
will espouse his cause."

Moses mounted the scaffold, and a sword, sharp beyond
compare, was set upon his neck ten times, but it always
slipped away, because his neck was as hard as ivory. And a
still greater miracle came to pass. God sent down the angel
Michael, in the guise of a hangman, and the human hangman
charged by Pharaoh with the execution was changed
into the form of Moses. This spurious Moses the angel
killed with the very sword with which the executioner had
purposed to slay the intended victim. Meantime Moses took
to flight. Pharaoh ordered his pursuit, but it was in vain.
The king's troops were partly stricken with blindness
partly with dumbness. The dumb could give no information
about the abiding-place of Moses, and the blind, though
they knew where it was, could not get to it.[76]

THE FLIGHT

An angel of God took Moses to a spot removed forty
days' journey from Egypt, so far off that all fear was banished
from his mind.[77] Indeed, his anxiety had never been
for his own person, but only on account of the future of
Israel. The subjugation of his people had always been an
unsolved enigma to him. Why should Israel, he would ask
himself, suffer more than all the other nations? But when
his personal straits initiated him in the talebearing and back-
biting that prevailed among the Israelites, then he asked
himself, Does this people deserve to be redeemed?[78] The
religious conditions among the children of Israel were of
such kind at that time as not to permit them to hope for
Divine assistance. They refused to give ear to Aaron and
the five sons of Zerah, who worked among them as prophets,
and admonished them unto the fear of God. It was on account
of their impiety that the heavy hand of Pharaoh rested
upon them more and more oppressively, until God had
mercy upon them, and sent Moses to deliver them from the
slavery of Egypt.[79]

When he succeeded in effecting his escape from the hands
of the hangman, Moses had no idea that a royal throne
awaited him. It was nevertheless so. A war broke out at
this time between Ethiopia and the nations of the East that
had been subject to it until then. Kikanos, the king,
advanced against the enemy with a great army. He left
Balaam and Balaam's two sons, Jannes and Jambres, behind,
to keep guard over his capital and take charge of the people
remaining at home. The absence of the king gave Balaam
the opportunity of winning his subjects over to his side, and
he was put upon the throne, and his two sons were set over
the army as generals. To cut Kikanos off from his capital,
Balaam and his sons invested the city, so that none could
enter it against their will. On two sides they made the
walls higher, on the third they dug a network of canals, into
which they conducted the waters of the river girding the
whole land of Ethiopia, and on the fourth side their magic
arts collected a large swarm of snakes and scorpions. Thus
none could depart, and none could enter.

Meantime Kikanos succeeded in subjugating the rebellious
nations. When he returned at the head of his victorious
army, and espied the high city wall from afar, he and
his men said: "The inhabitants of the city, seeing that the
war detained us abroad for a long time, have raised the
walls and fortified them, that the kings of Canaan may not
be able to enter." On approaching the city gates, which
were barred, they cried out to the guards to open them, but
by Balaam's instructions they were not permitted to pass
through. A skirmish ensued, in which Kikanos lost one
hundred and thirty men. On the morrow the combat was
continued, the king with his troops being stationed on the
thither bank of the river. This day he lost his thirty riders,
who, mounted on their steeds, had attempted to swim the
stream. Then the king ordered rafts to be constructed for
the transporting of his men. When the vessels reached the
canals, they were submerged, and the waters, swirling round
and round as though driven by mill wheels, swept away two
hundred men, twenty from each raft. On the third day they
set about assaulting the city from the side on which the
snakes and scorpions swarmed, but they failed to reach it,
and the reptiles killed one hundred and seventy men. The
king desisted from attacking the city, but for the space of
nine years he surrounded it, so that none could come out or
go in.

While the siege was in progress, Moses appeared in the
king's camp on his flight before Pharaoh, and at once found
favor with Kikanos and his whole army. He exercised an
attraction upon all that saw him, for he was slender like a
palm-tree, his countenance shone as the morning sun, and
his strength was equal to a lion's. So deep was the king's
affection for him that he appointed him to be commander-in-chief
of his forces.

At the end of the nine years Kikanos fell a prey to a mortal
disease, and he died on the seventh day of his illness. His
servants embalmed him, buried him opposite to the city gate
toward the land of Egypt, and over his grave they erected a
magnificent structure, strong and high, upon the walls
whereof they engraved all the mighty deeds and battles of
the dead king.

Now, after the death of Kikanos, his men were greatly
grieved on account of the war. One said unto the other,
"Counsel us, what shall we do at this time? We have been
abiding in the wilderness, away from our homes, for nine
years. If we fight against the city, many of us will fall
dead; and if we remain here besieging it, we shall also die.
For now all the princes of Aram and of the children of the
East will hear that our king is dead, and they will attack us
suddenly, and they will fight with us until not a remnant
will be left. Now, therefore, let us go and set a king over
us, and we will remain here besieging the city until it
surrenders unto us."

THE KING OF ETHIOPIA

They could find none except Moses fit to be their king.
They hastened and stripped off each man his upper garment,
and cast them all in a heap upon the ground, making
a high place, on top of which they set Moses. Then they
blew with trumpets, and called out before him: "Long live
the king! Long live the king!" And all the people and
the nobles swore unto him to give him Adoniah for wife, the
Ethiopian queen, the widow of Kikanos. And they made
Moses king over them on that day.

They also issued a proclamation, commanding every man
to give Moses of what he possessed, and upon the high
place they spread a sheet, wherein each one cast something,
this one a gold nose ring, that one a coin, and onyx stones,
bdellium, pearls, gold, and silver in great abundance.

Moses was twenty-seven years old when he became king
over Ethiopia, and he reigned for forty years. On the
seventh day of his reign, all the people assembled and came
before him, to ask his counsel as to what was to be done to
the city they were besieging. The king answered them, and
said: "If you will hearken to my words, the city will be
delivered into our hands. Proclaim with a loud voice
throughout the whole camp, unto all the people, saying:
'Thus saith the king! Go to the forest and fetch hither of
the young of the stork, each man one fledgling in his hand.
And if there be any man that transgresseth the word of the
king, not to bring a bird, he shall die, and the king shall take
all belonging to him.' And when you have brought them,
they shall be in your keeping. You shall rear them until
they grow up, and you shall teach them to fly as the hawk
flieth."

All the people did according to the word of Moses, and
after the young storks had grown to full size, he ordered
them to be starved for three days. On the third day the
king said unto them, "Let every man put on his armor and
gird his sword upon him. Each one shall mount his horse,
and each shall set his stork upon his hand, and we will rise
up and fight against the city opposite to the place of the
serpents."

When they came to the appointed spot, the king said to
them, "Let each man send forth his young stork, to descend
upon the serpents." Thus they did, and the birds swooped
down and devoured all the reptiles and destroyed them.
After the serpents were removed in this way, the men fought
against the city, subdued it, and killed all its inhabitants, but
of the people besieging it there died not one.

When Balaam saw that the city had fallen into the hands
of the besiegers, he exercised his magic arts, which enabled
him to fly through the air, and he carried with him his two
sons, Jannes and Jambres, and his eight brothers, and they
all took refuge in Egypt.

Seeing that they had been saved by the king, and the city
had been taken by his good counsel, the people became more
than ever attached to him. They set the royal crown upon
his head, and gave him Adoniah, the widow of Kikanos to
wife. But Moses feared the stern God of his fathers, and
he went not in unto Adoniah, nor did he turn his eyes toward
her, for he remembered how Abraham had made his servant
Eliezer swear, saying unto him, "Thou shalt not take a wife
for my son of the daughters of the Canaanites, among whom
I dwell." He also remembered what Isaac did when Jacob
fled before his brother Esau, how he commanded his son,
saying, "Thou shalt not take a wife from the daughters
of Canaan, nor ally thyself by marriage with any of the children
of Ham, for the Lord our God gave Ham the son of
Noah and all his seed as slaves to the children of Shem and
Japheth forever."

At that time Aram and the children of the East heard that
Kikanos the king of Ethiopia had died, and they rose up
against the Ethiopians, but Moses went forth with a mighty
army to fight against the rebellious nations, and he subdued
them, first the children of the East and then Aram.

Moses continued to prosper in his kingdom. He conducted
the government in justice, righteousness, and integrity,
and his people loved and feared him.

In the fortieth year of his reign, while he was sitting upon
his throne one day, surrounded by all the nobles, Adoniah
the queen, who was seated before him, rose up, and spake:
"What is this thing which you, the people of Ethiopia, have
done these many days? Surely you know that during the
forty years this man bath reigned over you, he hath not
approached me, nor hath he worshipped the gods of Ethiopia.
Now, therefore, let this man reign over you no more, for he
is not of our flesh. Behold, Monarchos my son is grown up,
let him reign over you. It is better for you to serve the son
of your lord than a stranger, a slave of the king of Egypt."

A whole day the people and the nobles contended with
one another, whether to pay heed to the words of the queen.
The officers of the army remained faithful to Moses, but the
people of the cities were in favor of crowning the son of
their former lord as king. The following morning they rose
up and made Monarchos, the son of Kikanos, king over
them, but they were afraid to stretch forth their hand
against Moses, for the Lord was with him. They also remembered
the oath they had sworn unto Moses, and therefore
they did him no harm. Moreover, they gave many
presents to him, and dismissed him with great honor.

When Moses left Ethiopia, in the sixty-seventh year of
his age, it was the time appointed by God in the days of old
to bring Israel forth from the affliction of the children of
Ham. But fearing to return to Egypt on account of Pharaoh,
Moses journeyed to Midian.[80]


JETHRO

In the city of Midian, named thus for a son of Abraham
by Keturah,[81] the man Jethro had lived for many years,
doing a priest's service before the idols. As time went on,
he grew more and more convinced of the vanity of idol worship.
His priesthood became repugnant to him, and he
resolved to give up his, charge. He stood before his townsmen,
and said, "Until now I performed your service before
the idols, but I have grown too old for the duties of the
office. Choose, therefore, whomever you would choose in
my place." Speaking thus, he delivered to the people all
the paraphernalia appertaining to the idol worship, and bade
them transfer them to the one to whom in their discretion
they should entrust his position. Suspecting Jethro's hidden
motives, the people put him under the ban, and none might
venture to do him the slightest service. Not even would
the shepherds pasture his flocks, and there was nothing for
him to do but impose this work upon his seven daughters.[82]

Jethro's transformation from an idolatrous priest into a
God-fearing man is conveyed by his seven names. He was
called Jether, because the Torah contains an "additional"
section about him; Jethro, he "overflowed" with good
deeds. Hobab, "the beloved son of God"; Reuel, "the
friend of God"; Heber, "the associate of God"; Putiel,
"he that hath renounced idolatry"; and Keni, he that was
"zealous" for God, and "acquired" the Torah.[83]

In consequence of the hostile relation between Jethro and
the inhabitants of the city, his daughters were in the habit
of making their appearance at the watering troughs before
the other shepherds came thither. But the ruse was not
successful. The shepherds would drive them away, and
water their own flocks at the troughs that the maidens had
filled. When Moses arrived in Midian, it was at the well
that he made halt, and his experience was the same as Isaac's
and Jacob's. Like them he found his helpmeet there.
Rebekah had been selected by Eliezer as the wife of Isaac,
while she was busy drawing water for him; Jacob had seen
Rachel first, while she was watering her sheep, and at this
well in Midian Moses met his future wife Zipporah.

The rudeness of the shepherds reached its climax the
very day of Moses' arrival. First they deprived the maidens
of the water they had drawn for themselves, and attempted
to do violence to them, and then they threw them into the
water with intent to kill them. At this moment Moses appeared,
dragged the maidens out of the water, and gave the
flocks to drink, first Jethro's and then the flocks of the shep-
herds, though the latter did not deserve his good offices.
True, he did them the service with but little trouble to himself,
for he had only to draw a bucketful, and the water
flowed so copiously that it sufficed for all the herds,[84] and
it
did not cease to flow until Moses withdrew from the well,[85]
--the same well at which Jacob had met Rachel, his future
wife, and the same well that God created at the beginning
of the world, the opening of which He made in the twilight
of the first Sabbath eve.[86]

Jethro's daughters thanked Moses for the assistance he
had afforded them. But Moses warded off their gratitude,
saying, "Your thanks are due to the Egyptian I killed, on
account of whom I had to flee from Egypt. Had it not been
for him, I should not be here now."[87]


MOSES MARRIES ZIPPORAH

One of the seven maidens whom Moses saw at the well
attracted his notice in particular on account of her modest
demeanor, and he made her a proposal of marriage. But
Zipporah repulsed him, saying, "My father has a tree in
his garden with which he tests every man that expresses a
desire to marry one of his daughters, and as soon as the
suitor touches the tree, he is devoured by it."

Moses: "Whence has he the tree?"

Zipporah: "It is the rod that the Holy One, blessed be
He, created in the twilight of the first Sabbath eve, and gave
to Adam. He transmitted it to Enoch, from him it descended
to Noah, then to Shem, and Abraham, and Isaac,
and finally to Jacob, who brought it with him to Egypt, and
gave it to his son Joseph. When Joseph died, the Egyptians
pillaged his house, and the rod, which was in their
booty, they brought to Pharaoh's palace. At that time my
father was one of the most prominent of the king's sacred
scribes, and as such he had the opportunity of seeing the
rod. He felt a great desire to possess it, and he stole it and
took it to his house. On this rod the Ineffable Name is
graven, and also the ten plagues that God will cause to visit
the Egyptians in a future day. For many years it lay in
my father's house. One day he was walking in his garden
carrying it, and he stuck it in the ground. When he attempted
to draw it out again, he found that it had sprouted,
and was putting forth blossoms. That is the rod with which
he tries any that desire to marry his daughters. He insists
that our suitors shall attempt to pull it out of the ground,
but as soon as they touch it, it devours them."

Having given him this account of her father's rod, Zipporah
went home, accompanied by her sisters, and Moses
followed them.[88]

Jethro was not a little amazed to see his daughters return
so soon from the watering troughs. As a rule, the chicanery
they had to suffer from the shepherds detained them until
late.[89] No sooner had he heard their report about the wonder-
working Egyptian than he exclaimed, "Mayhap he is
one of the descendants of Abraham, from whom issueth
blessing for the whole world."[90] He rebuked his daughters
for not having invited the stranger that had done them so
valuable a service to come into their house, and he ordered
them to fetch him, in the hope that he would take one of his
daughters to wife.[91]

Moses had been standing without all this time, and had
allowed Jethro's daughters to describe him as an Egyptian,
without protesting and asserting his Hebrew birth. For
this God punished him by causing him to die outside of the
promised land. Joseph, who had proclaimed in public that
he was a Hebrew, found his last resting-place in the land of
the Hebrews, and Moses, who apparently had no objection
to being considered an Egyptian, had to live and die outside
of that land.[92]

Zipporah hastened forth to execute her father's wish, and
no sooner had she ushered him in[93] than Moses requested her
hand in marriage. Jethro replied, "If thou canst bring me
the rod in my garden, I will give her to thee." Moses went
out,[94] found the sapphire rod that God had bestowed upon
Adam when he was driven forth from Paradise, the rod that
had reached Jethro after manifold vicissitudes, and which
he had planted in the garden. Moses uprooted it and carried
it to Jethro,[95] who conceived the idea at once that he was the
prophet in Israel concerning whom all the wise men of Egypt
had foretold that he would destroy their land and its
inhabitants.
As soon as this thought struck him, he seized Moses,
and threw him into a pit, in the expectation that he would
meet with death there.

And, indeed, he would have perished, if Zipporah had
not devised a stratagem to save his life. She said to her
father: "Would it were thy will to hearken unto my counsel.
Thou hast no wife, but only seven daughters. Dost
thou desire my six sisters to preside over thy household?
Then shall I go abroad with the sheep. If not, let my sisters
tend the flocks, and I shall take care of the house." Her
father said: "Thou hast spoken well. Thy six sisters shall
go forth with the sheep, and thou shalt abide in the house
and take care of it, and all that belongeth to me therein."

Now Zipporah could provide Moses with all sorts of
dainties as he lay in the pit, and she did it for the space of
seven years. At the expiration of this period, she said to
her father: "I recollect that once upon a time thou didst
cast into yonder pit a man that had fetched thy rod from the
garden for thee, and thou didst commit a great trespass
thereby. If it seemeth well to thee, uncover the pit and look
into it. If the man is dead, throw his corpse away, lest it
fill the house with stench. But should he be alive, then
thou oughtest to be convinced that he is one of those who
are wholly pious, else he had died of hunger."

The reply of Jethro was: "Thou hast spoken wisely.
Dost thou remember his name?" And Zipporah rejoined,
"I remember he called himself Moses the son of Amram."
Jethro lost no time, he opened the pit, and called out,
"Moses! Moses!" Moses replied, and said: "Here am
I!" Jethro drew him up out of the pit, kissed him, and
said: "Blessed be God, who guarded thee for seven years
in the pit. I acknowledge that He slayeth and reviveth,
that thou art one of the wholly pious, that through thee God
will destroy Egypt in time to come, lead His people out of
the land, and drown Pharaoh and his whole army in the
sea."[96]

Thereupon Jethro gave much money to Moses, and he
bestowed his daughter Zipporah upon him as wife, giving
her to him under the condition that the children born of the
marriage in Jethro's house should be divided into two equal
classes, the one to be Israelitish, the other Egyptian. When
Zipporah bore him a son, Moses circumcised him,[97] and
called him Gershom, as a memorial of the wonder God had
done for him, for although he lived in a "strange" land, the
Lord had not refused him aid even "there."[98]

Zipporah nursed her first child for two years, and in the
third year she bore a second son. Remembering his compact
with Jethro, Moses realized that his father-in-law would
not permit him to circumcise this one, too, and he determined
to return to Egypt, that he might have the opportunity
of bringing up his second son as an Israelite. On
the journey thither, Satan appeared to him in the guise of a
serpent, and swallowed Moses down to his extremities.
Zipporah knew by this token that the thing had happened
because her second son had not been circumcised, and she
hastened to make good the omission. As soon as she sprinkled
the blood of the circumcision on her husband's feet, a
heavenly voice was heard to cry to the serpent, commanding
him, "Spew him out!" and Moses came forth and stood
upon his feet. Thus Zipporah saved Moses' life twice, first
from the pit and then from the serpent.[99]

When Moses arrived in Egypt, he was approached by
Dathan and Abiram, the leaders of the Israelites, and they
spake: "Comest thou hither to slay us, or dost thou purpose
to do the same with us as thou didst with the Egyptian?"
This drove Moses straightway back to Midian, and
there he remained two years more, until God revealed Himself
at Horeb, and said to him, "Go and bring forth My
children out of the land of Egypt.[100]

A BLOODY REMEDY

The latter years of Israel's bondage in Egypt were the
worst. To punish Pharaoh for his cruelty toward the children
of Israel, God afflicted him with a plague of leprosy,
which covered his whole body, from the crown of his bead
to the soles of his feet. Instead of being chastened by his
disease, Pharaoh remained stiffnecked, and he tried to restore
his health by murdering Israelitish children. He took
counsel with his three advisers, Balaam, Jethro, and Job,
how he might be healed of the awful malady that had seized
upon him. Balaam spoke, saying, "Thou canst regain thy
health only if thou wilt slaughter Israelitish children and
bathe in their blood." Jethro, averse from having a share
in such an atrocity, left the king and fled to Midian. Job,
on the other hand, though he also disapproved of Balaam's
counsel, kept silence, and in no wise protested against it,[101]
wherefor God punished him with a year's suffering.[102] But
afterward He loaded him down with all the felicities of this
life, and granted him many years, so that this pious Gentile
might be rewarded in this world for his good deeds and not
have the right to urge a claim upon the beatitude of the
future life.[103]

In pursuance of the sanguinary advice given by Balaam,
Pharaoh had his bailiffs snatch Israelitish babes from their
mothers' breasts, and slaughter them, and in the blood of
these innocents he bathed. His disease afflicted him for ten
years, and every day an Israelitish child was killed for him.
It was all in vain; indeed, at the end of the time his leprosy
changed into boils, and he suffered more than before.

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

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

The princes and his counsellors advised the king to make
choice of a successor, to reign in his stead, whomsoever he
would choose from among his sons. He had three sons and
two daughters by the queen Alfar'anit, beside children from
concubines. The name of his first-born was Atro, the name
of the second Adikam, and of the third Moryon. The name
of the older daughter was Bithiah, and of the other, Akuzit.
The first-born of the sons of the king was an idiot, precipitate
and heedless in all his actions. Adikam, the second son,
was a cunning and clever man, and versed in all the wisdom
of Egypt, but ungainly in appearance, fleshy and short of
stature; his height was a cubit and a space, and his beard
flowed down to his ankles.

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

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

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

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

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

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

After all, the children of Israel were not wholly without
merits. In a high degree they possessed qualities of
extraordinary
excellence. There were no incestuous relations
among them, they were not evil-tongued, they did not change
their names, they clung to the Hebrew language, never giving
it up,[106] and great fraternal affection prevailed among
them. If one happened to finish the tale of his bricks before
his neighbors, he was in the habit of helping the others.
Therefore God spake, "They deserve that I should have
mercy upon them, for if a man shows mercy unto another, I
have mercy upon him."[107]


THE FAITHFUL SHEPHERD

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

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

Once a kid escaped from the flock, and when Moses followed
it, he saw how it stopped at all the water courses, and
he said to it: "Poor kid, I knew not that thou wast thirsty,
and wast running after water! Thou art weary, I ween,"
and he carried it back to the herd on his shoulder. Then
said God: "Thou hast compassion with a flock belonging
to a man of flesh and blood! As thou livest, thou shalt pasture
Israel, My flock."[109]

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

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

Moses' longing for the desert was irresistible. His prophetic
spirit caused him to foresee that his own greatness
and the greatness of Israel would manifest themselves there.
In the desert God's wonders would appear, though it would
be at the same time the grave of the human herd to be entrusted
to him in the future, and also his own last resting-
place. Thus he had a presentiment at the very beginning
of his career that the desert would be the scene of his
activity, which not only came true in the present order of
things, but also will be true in the latter days, when he will
appear in the desert again, to lead into the promised land
the generation, arisen from their graves, that he brought
forth from Egyptian bondage.[112]

Wandering through the desert, he reached Mount Horeb,
which is called by six names, each conveying one of its
distinctions. It is "the mountain of God," wherein the Lord
revealed His law; "Basban," for God "came there"; "a
mountain of humps," for the Lord declared all the other
mountains unfit for the revelation, as "crookbackt" animals
are declared unfit for sacrifices; "mountain of abode,"
because it is the mountain that God desired for His
"abode"; Sinai, because the "hatred" of God against the
heathen began at the time when Israel received the law
thereon; and Horeb, "sword," because there the sword of
the law was drawn upon the sinners.[113]

THE BURNING THORN-BUSH

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

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


THE ASCENSION OF MOSES

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

Moses was still a novice in prophecy, therefore God said
to Himself, "If I reveal Myself to him in loud tones, I shall
alarm him, but if I reveal Myself with a subdued voice, he
will hold prophecy in low esteem," whereupon he addressed
him in his father Amram's voice. Moses was overjoyed to
hear his father speak, for it gave him the assurance that.
he was still alive. The voice called his name twice, and he
answered, "Here am I! What is my father's wish?" God
replied, saying, "I am not thy father. I but desired to
refrain from terrifying thee, therefore I spoke with thy
father's voice. I am the God of thy father, the God of
Abraham, the God of Isaac, and the God of Jacob." These
words rejoiced Moses greatly, for not only was his father
Amram's name pronounced in the same breath with the
names of the three Patriarchs, but it came before theirs, as
though he ranked higher than they.

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

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

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

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

In the third heaven Moses saw an angel, so tall it would
take a human being five hundred years to climb to his height.
He had seventy thousand heads, each head having as many
mouths, each mouth as many tongues, and each tongue as
many sayings, and he together with his suite of seventy
thousand myriads of angels made of white fire praised and
extolled the Lord. "These," said Metatron to Moses, "are
called Erelim, and they are appointed over the grass, the
trees, the fruits, and the grain, but as soon as they have
done the will of their Creator, they return to the place assigned
to them, and praise God."

In the fourth heaven Moses saw a Temple, the pillars
thereof made of red fire, the staves of green fire, the
thresholds
of white fire, the boards and clasps of flaming fire, the
gates of carbuncles, and the pinnacles of rubies. Angels
were entering the Temple and giving praise to God there.
In response to a question from Moses Metatron told him
that they presided over the earth, the sun, the moon, the
stars, and the other celestial bodies. and all of them intone
songs before God. In this heaven Moses noticed also the
two great planets, Venus and Mars, each as large as the
whole earth, and concerning these he asked unto what purpose
they had been created. Metatron explained thereupon,
that Venus lies upon the sun to cool him off in summer, else
he would scorch the earth, and Mars lies upon the moon, to
impart warmth to her, lest she freeze the earth.

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

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

In the last heaven Moses saw two angels, each five hundred
parasangs in height, forged out of chains of black fire
and red fire, the angels Af, "Anger," and Hemah, "Wrath,"
whom God created at the beginning of the world, to execute
His will. Moses was disquieted when he looked upon them,
but Metatron embraced him, and said, "Moses, Moses, thou
favorite of God, fear not, and be not terrified," and Moses
became calm. There was another angel in the seventh
heaven, different in appearance from all the others, and of
frightful mien. His height was so great, it would have
taken five hundred years to cover a distance equal to it, and
from the crown of his head to the soles of his feet he was
studded with glaring eyes, at the sight of which the beholder
fell prostrate in awe. "This one," said Metatron, addressing
Moses, "is Samael, who takes the soul away from man."
"Whither goes he now?" asked Moses, and Metatron replied,
"To fetch the soul of Job the pious." Thereupon
Moses prayed to God in these words, "O may it be Thy
will, my God and the God of my fathers, not to let me fall
into the hands of this angel."

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

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

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


MOSES VISITS PARADISE AND HELL

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

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

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

Moses: "I came hither to see the manifestation of the
power of God."

Then said God to the Angel of Hell, "Go and show hell
unto Moses, and how the wicked are treated there." Immediately
he went with Moses, walking before him like a pupil
before his master, and thus they entered hell together, and
Moses saw men undergoing torture by the Angels of Destruction:
some of the sinners were suspended by their eyelids,
some by their ears, some by their hands, and some by
their tongues, and they cried bitterly. And women were
suspended by their hair and by their breasts, and in other
ways, all on chains of fire. Nasargiel explained: "These
hang by their eyes, because they looked lustfully upon the
wives of their neighbors, and with a covetous eye upon the
possessions of their fellow-men. These hang by their ears
because they listened to empty and vain speech, and turned
their ear away from hearing the Torah. These hang by
their tongues, because they talked slander, and accustomed
their tongue to foolish babbling. These hang by their feet,
because they walked with them in order to spy upon their
fellow-men, but they walked not to the synagogue, to offer
prayer unto their Creator. These hang by their hands, because
with them they robbed their neighbors of their possessions,
and committed murder. These women hang by
their hair and their breasts, because they uncovered them in
the presence of young men, so that they conceived desire
unto them, and fell into sin."

Moses heard hell cry with a loud and a bitter cry, saying
to Nasargiel: "Give me something to eat, I am hungry."--
Nasargiel: "What shall I give thee?"--Hell: "Give me
the souls of the pious."--Nasargiel: "The Holy One,
blessed be He, will not deliver the souls of the pious unto
thee."

Moses saw the place called Alukah, where sinners were
suspended by their feet, their heads downward, and their
bodies covered with black worms, each five hundred parasangs
long. They lamented, and cried: "Woe unto us
for the punishment of hell. Give us death, that we may
die!" Nasargiel explained: "These are the sinners that
swore falsely, profaned the Sabbath and the holy days, despised
the sages, called their neighbors by unseemly nicknames,
wronged the orphan and the widow, and bore false
witness. Therefore bath God delivered them to these
worms."

Moses went thence to another place, and there he saw sinners
prone on their faces, with two thousand scorpions lashing,
stinging, and tormenting them, while the tortured victims
cried bitterly. Each of the scorpions had seventy
thousand heads, each head seventy thousand mouths, each
mouth seventy thousand stings, and each sting seventy thousand
pouches of poison and venom, which the sinners are
forced to drink down, although the anguish is so racking
that their eyes melt in their sockets. Nasargiel explained:
"These are the sinners who caused the Israelites to lose
their money, who exalted themselves above the community,
who put their neighbors to shame in public, who delivered
their fellow-Israelites into the hands of the Gentiles, who
denied the Torah of Moses, and who maintained that God is
not the Creator of the world."

Then Moses saw the place called Tit ba-Yawen, in which
the sinners stand in mud up to their navels, while the Angels
of Destruction lash them with fiery chains, and break their
teeth with fiery stones, from morning until evening, and
during the night they make their teeth grow again, to the
length of a parasang, only to break them anew the next
morning. Nasargiel explained: "These are the sinners
who ate carrion and forbidden flesh, who lent their money
at usury, who wrote the Name of God on amulets for
Gentiles, who used false weights, who stole money from
their fellow-Israelites, who ate on the Day of Atonement,
who ate forbidden fat, and animals and reptiles that are an
abomination, and who drank blood."

Then Nasargiel said to Moses: "Come and see how the
sinners are burnt in hell," and Moses answered, "I cannot
go there," but Nasargiel replied, "Let the light of the Shekinah
precede thee, and the fire of hell will have no power
over thee." Moses yielded, and he saw how the sinners were
burnt, one half of their bodies being immersed in fire and
the other half in snow, while worms bred in their own
flesh crawled over them, and the Angels of Destruction beat
them incessantly. Nasargiel explained: "These are the
sinners who committed incest, murder, and idolatry, who
cursed their parents and their teachers, and who, like Nimrod
and others, called themselves gods." In this place, which
is called Abaddon, he saw the sinners taking snow by stealth
and putting it in their armpits, to relieve the pain inflicted
by the scorching fire, and he was convinced that the saying
was true, "The wicked mend not their ways even at the gate
of hell."

As Moses departed from hell, he prayed to God, "May it
be Thy will, O Lord my God and God of my fathers, to save
me and the people of Israel from the places I have seen in
hell." But God answered him, and said, "Moses, before Me
there is no respecting of persons and no taking of gifts.
Whoever doeth good deeds entereth Paradise, and he that
doeth evil must go to hell."

At the command of God, Gabriel now led Moses to Paradise.
As he entered, two angels came toward him, and they
said to him, "Thy time is not yet arrived to leave the world,"
and Moses made answer, "What ye say is true, but I have
come to see the reward of the pious in Paradise." Then the
angels extolled Moses, saying: "Hail, Moses, servant of
God! Hail, Moses, born of woman, that hast been found
worthy to ascend to the seven heavens! Hail to the nation
to which thou belongest!"

Under the tree of life Moses saw the angel Shamshiel, the
prince of Paradise, who led him through it, and showed him
all there is therein. He saw seventy thrones made of
precious stones, standing on feet of fine gold, each throne
surrounded by seventy angels. But one of them was larger
than all the others, and it was encircled by one hundred and
twenty angels. This was the throne of Abraham, and when
Abraham beheld Moses, and heard who he was, and what his
purpose was in visiting Paradise, he exclaimed, "Praise ye
the Lord, for He is good, for His mercy endureth forever."

Moses asked Shamshiel about the size of Paradise, but not
even he who is the prince thereof could answer the question,
for there is none that can gauge it. It can neither be measured
nor fathomed nor numbered. But Shamshiel explained
to Moses about the thrones, that they were different one
from the other, some being of silver, some of gold, some of
precious stones and pearls and rubies and carbuncles. The
thrones made of pearls are for the scholars that study the
Torah day and night for her own sake; those of precious
stones are for the pious, those of rubies for the just, those
of gold for the repentant sinners, and those of silver for the
righteous proselytes. "The greatest of them all," continued
Shamshiel, "is the throne of Abraham, the next in
size the thrones of Isaac and Jacob, then come the thrones
of the prophets, the saints, and the righteous, each in
accordance
with a man's worth, and his rank, and the good deeds
he has performed in his lifetime." Moses asked then for
whom the throne of copper was intended, and the angel
answered, "For the sinner that has a pious son. Through
the merits of his son he receives it as his share."

Again Moses looked, and he beheld a spring of living
water welling up from under the tree of life and dividing
into four streams, which passed under the throne of glory,
and thence encompassed Paradise from end to end. He also
saw four rivers flowing under each of the thrones of the
pious, one of honey, the second of milk, the third of wine,
and the fourth of pure balsam.

Beholding all these desirable and pleasant things, Moses
felt great joy, and he said, "Oh, how great is Thy goodness,
which Thou hast laid up for them that fear Thee, which
Thou hast wrought for them that put their trust in Thee, before
the sons of men!" And Moses left Paradise, and returned
to the earth.

At the moment of his departure, a heavenly voice cried
aloud: "Moses, servant of the Lord, thou that art faithful
in His house, even as thou hast seen the reward that is laid
up for the pious in the world to come, so also thou wilt be
worthy of seeing the life of the world that shall be in the
future time. Thou and all Israel, ye shall see the rebuilding
of the Temple and the advent of the Messiah, behold
the beauty of the Lord, and meditate in His Temple."[118]

In the world to come Moses, beside sharing the joys of
Israel, will continue his activity as the teacher of Israel, for
the people will go before Abraham and request him to instruct
them in the Torah. He will send them to Isaac, saying,
"Go to Isaac, he hath studied more of the Torah than
ever I studied," but Isaac, in turn, will send them to Jacob,
saying, "Go to Jacob, he hath had more converse with the
sages than ever I had." And Jacob will send them to Moses,
saying, "Go to Moses, he was instructed in the Torah by
God Himself."[119]

In the Messianic time, Moses will be one of the seven
shepherds that shall be the leaders of Israel with the
Messiah.[120]


MOSES DECLINES THE MISSION

When Moses turned aside to see the great sight, that the
bush was not consumed, he heard a voice calling to him,
"Draw not nigh hither." These words were to convey that
the dignity to be conferred upon him God intended for
Moses personally, not for his descendants, and further he
was warned not to arrogate honors appointed for others, as
the priesthood, which was to belong to Aaron and Aaron's
descendants, or royalty, which was to appertain to David
and the house of David.[121]

Again the voice spake: "Put off thy shoes from off thy
feet, for the place whereon thou standest is holy ground."
These words conveyed the desire of God that he cut asunder
every bond uniting him with earthly concerns, he was even
to give up his conjugal life. Hereupon the angel Michael
spoke to God: "O Lord of the world, can it be Thy purpose
to destroy mankind? Blessing can prevail only if male
and female are united, and yet Thou biddest Moses separate
from his wife." God answered, saying, "Moses has begot
children, he has done his duty toward the world. I desire
him to unite himself now with the Shekinah, that she may
descend upon earth for his sake."[122]

God spake furthermore, addressing Moses, "Thou seest
only what is to happen in the near future, that Israel is to
receive the Torah on Mount Sinai, but I behold what cometh
after, bow the people will worship the steer, the figure of
which they will see upon My chariot, even while My revelation
will be made on Sinai. Thus they will excite My
wrath. Nevertheless, though I know all the perverseness of
their hearts, wherein they will rebel against Me in the desert,
I will redeem them now, for I accord unto man the treatment
he merits for his present actions, not what he will deserve
in the future. I promised their father Jacob, 'I will go down
with thee into Egypt, and I will also surely bring thee up
again,' and now I will betake myself thither, to bring Israel
up in accordance with My words unto Jacob, and bear them
to the land I swore unto their fathers, that their seed should
inherit it. So long as the time of affliction that I had
appointed unto his seed in My revelation to Abraham was not
past, I hearkened not to the supplication and the groaning
of his children, but now the end hath come. Therefore, go
before Pharaoh, that he dismiss My people. If thou dost
not bring about the redemption, none other will, for there is
none other that can do it. In thee doth Israel hope, and
upon thee doth Israel wait. The matter lieth in thine hands
alone."

Moses, however, refused to take the mission upon himself.
He said to God, "Thy promise unto Jacob was, 'I will
surely bring thee up again out of Egypt.' Thou didst undertake
to do it Thyself, and now it is Thy purpose to send me
thither. And how, indeed, were it possible for me to accomplish
this great matter, to bring the children of Israel up out
of Egypt? How could I provide them with food and drink?
Many are the women in childbirth among them, many are
the pregnant women and the little children. Whence shall I
procure dainties for those who have borne babes, whence
sweetmeats for the pregnant, and whence tidbits for the
little ones? And how may I venture to go among the Egyptian
brigands and murderers? for Thou art bidding me to
go to mine enemies, to those who lie in wait to take my life.
Why should I risk the safety of my person, seeing that I
know not whether Israel possesses merits making them
worthy of redemption?' I have reckoned up the years
with care, and I have found that but two hundred and ten
have elapsed since the covenant of the pieces made with
Abraham, and at that time Thou didst ordain four hundred
years of oppression for his seed."[124]

But God overturned all his objections. He spake to
Moses, saying: "I will be with thee. Whatever thou desirest
I will do, so that the redemption will in very truth be
realized through Me, in accordance with My promise to
Jacob. The little ones that Israel will carry up out of Egypt
I will provide with food for thirty days. This shall prove
to thee in what manner I will supply the needs of all. And
as I will be at thy side, thou hast no need to fear any man.
Respecting thy doubt, whether Israel deserves to be redeemed,
this is My answer: they will be permitted to go
forth from Egypt on account of the merits they will acquire
at this mountain, whereon they will receive the Torah
through thee.[125] And thy reckoning of the end is not correct,
for the four hundred years of bondage began with the
birth of Isaac, not with the going down of Jacob into Egypt.
Therefore the appointed end hath come."[126]

Persuaded now of God's unalterable resolve to use him as
His instrument in the redemption of Israel from Egypt,
Moses entreated God to impart to him the knowledge of His
Great Name, that he be not confounded if the children of
Israel ask for it. God answered, saying: "Thou desirest
to know My Name? My Name is according to My acts.
When I judge My creatures, I am called Elohim, "judge";
when I rise up to do battle against the sinners, I am Lord
Zebaot, "the Lord of hosts"; when I wait with longsuffering
patience for the improvement of the sinner, My name is
El Shaddai; when I have mercy upon the world, I am
Adonai. But unto the children of Israel shalt thou say that
I am He that was, that is, and that ever will be, and I am
He that is with them in their bondage now, and He that
shall be with them in the bondage of the time to come."

In reply to the latter words of God, Moses said, "Sufficient
unto the day is the evil thereof," and God assented
thereto. He admitted that it was not proper to force the
knowledge of future suffering upon Israel in a present that
was itself full of evil and sorrow. And the Lord said to
Moses: "My words about the future were meant for thee
alone, not also for them. Tell the children of Israel, besides,
that at My behest an angel can stretch his hand from
heaven and touch the earth with it, and three angels can
find room under one tree, and My majesty can fill the whole
world, for when it was My will, it appeared to Job in his
hair, and, again, when I willed otherwise, it appeared in a
thorn-bush."[127]

But the most important communication from God to
Moses concerning the Divine Names were the words to follow:
"In mercy I created the world; in mercy I guide it;
and with mercies I will return to Jerusalem. But unto the
children of Israel thou shalt say that My mercy upon them
is for the sake of the merits of Abraham, Isaac, and Jacob."

When Moses heard these words, he spoke to God, saying,
"Are there men that transgress after death?" and when
God assured him that it was not possible for the dead to sin,
Moses asked again, "Why, then, is it that Thou didst reveal
Thyself to me at the first as the God of my father, and now
Thou passest him over?" Whereupon God said, "In the
beginning it was My purpose to address thee with flattering
words, but now thou hearest the whole and exact truth, I am
only the God of Abraham, the God of Isaac, and the God of
Jacob."[128]

Moses prayed to God, entreating Him to reveal His Great
and Holy Name unto him, so that he might call upon Him
with it and secure the fulfilment of all his wishes. The Lord
granted the prayer of Moses, and when the celestials knew
that He had revealed the secret of the Ineffable Name, they
cried out, "Blessed art Thou, O Lord, gracious Giver of
knowledge!"[129]

God is always regardful of the honor of the elders of a
people, and He bade Moses assemble those of Israel and
announce the approaching redemption to them. And as
God knew beforehand how Pharaoh's obduracy would display
itself, He made it known to Moses at once, lest he reproach
God later with the Egyptian king's frowardness.[130]


MOSES PUNISHED FOR HIS STUBBORNNESS

In spite of all these safeguards, Moses was not yet ready
to accept the mission God wished to impose upon him. He
persisted in urging his fears, saying: "But, behold, they
will not believe me, nor hearken unto my voice, for they will
say, 'The Lord hath not appeared unto thee.[] And the
Lord said unto him, "What is that in thine hand?" And
he said, "A rod." And the Lord said: "Thou deservest
to be castigated with it. If thou didst not intend to take My
mission upon thyself, thou shouldst have said so in the
beginning. Instead, thou didst hold back with thy refusal,
until I revealed to thee the great secret of the Ineffable
Name, that thou mightest know it if the children of Israel
should ask thee concerning it. And now thou sayest, I will
not go. Now, therefore, if thou wilt not execute My charge
to thee, it will be executed by this rod. It was My wish to
distinguish thee and make thee My instrument for doing
many miracles.[131] But thou deservest a punishment for having
suspected My children of lack of faith. The children of
Israel are believers and sons of believers, but thou wilt show
thyself of little faith in thy career, and as thou followest
the example of the slanderous serpent, so shalt thou be punished
with leprosy, wherewith the serpent was punished."

The Lord now bade Moses put his hand into his bosom
and take it out again, and when he took it out, behold, his
hand was leprous, as white as snow. And God bade him
put his hand into his bosom again, and it turned again as
his other flesh. Beside being a chastisement for his hasty
words, the plague on his hand was to teach him that as the
leper defiles, so the Egyptians defiled Israel, and as Moses
was healed of his uncleanness, so God would cleanse the
children of Israel of the pollution the Egyptians had brought
upon them.

The second wonder connected with the rod of Moses
likewise conveyed a double meaning, in that it pointed to the
coming redemption of Israel, and taught Moses a specific
lesson. At the bidding of God, Moses cast his rod on the
ground, and it became a serpent, to show him that when he
traduced Israel, he was following the example of the abusive
serpent, and also to show him that the great dragon that
lieth in the midst of the rivers of Egypt, though he was now
hacking into Israel with his teeth, would be rendered harmless
like the rod of wood, which has no power to bite.

And, again, through the third miracle he was bidden to
perform, God conveyed to Moses what would happen in the
latter years of his own life. The sign He gave him was to
make known to him that, before the water came, blood
would flow from the rock at Meribah, when Moses should
strike it after uttering the hasty, impatient words that were
destined to bring death down upon him.[132]

For seven days God urged Moses to undertake the mission
He desired him to execute. He resorted to persuasion, that
the heathen might not say, that He abused His power as the
Ruler of the world, forcing men to do His service against
their will. But Moses remained obdurate, he could not be
won over.[133] He said: "Thou doest a wrong unto me in
sending me to Pharaoh. In the palace of the Egyptian king
there are persons that know how to speak the seventy languages
of the world. No matter what language a man may
use, there is someone that understands him. If I should
come as Thy representative, and they should discover that
I am not able to converse in the seventy languages, they
will mock at me, and say, 'Behold this man, he pretends to
be the ambassador of the Creator of the world, and he
cannot speak the seventy languages.' " To this God made
reply, as follows: "Adam, who was taught by none, could
give names to the beasts in the seventy languages. Was it
not I that made him to speak?"[134]

Moses was not yet satisfied, he continued to urge objections,
and he said: "O Lord of the world, Thou wouldst
charge me with the task of chastising Egypt and redeeming
Israel, and I am ready to be Thy messenger. But is it
seemly that a man should execute two errands at once?
Nay, my Lord, for this two men are needed." God made
answer, and said, "Moses, I know well whom thou hast in
mind with thy request, to be thy companion in the mission I
assign to thee. Know, therefore, that the holy spirit hath
already come upon thy brother Aaron, and even now he is
awaiting thee on the way of Egypt, and when his eyes rest
upon thee he will rejoice."

Furthermore God spake to Moses, saying, "When I
appeared unto thee the first time, thou wast meek, and didst
hide thy face, not to see the vision. Whence cometh now
this effrontery of thine, that thou addressest Me as a
servant his master? Thou speakest too many words by far.
Perchance thou thinkest I have no messengers, hosts, seraphim,
ofanim, ministering angels, and Merkabah wheels, to
send to Egypt, to bring My children thence, that thou sayest,
'Send by the hand of him whom Thou wilt send.' In sooth,
thou deservest severe chastisement. But what can I do,
seeing that I am the Master of mercy? If thou escapest
unpunished, thou owest it to thy father Amram, who rendered
great services in behalf of the preservation of the Israelitish
people in Egypt."

But Moses replied: "O Lord of the world, I a prophet
and the son of a prophet obeyed Thy words only after much
hesitation, and I cannot expect Pharaoh, a wicked man and
the son of a wicked man, and the Egyptians, a disobedient
people and the sons of a disobedient people, to give ear to
my words. O Lord of the world, Thou dost send me to
Egypt to redeem sixty myriads of Thy people from the oppression
of the Egyptians. If it were a question of delivering
a couple of hundred men, it were a sufficiently difficult
enterprise. How much severer is the task of freeing sixty
myriads from the dominion of Pharaoh! If Thou hadst
called upon the Egyptians to give up their evil ways soon
after they began to enslave Israel, they might have heeded
Thy admonitions. But if I should go and speak to them
now, after they have been ruling over Israel these two hundred
and ten years, Pharaoh would say, 'If a slave has
served his master for ten years, and no protest has made
itself heard from any quarter, how can a man conceive the
idea suddenly of having him set at liberty?' Verily, O Lord
of the world, the task Thou puttest upon me is too heavy
for my strength."[135]

Moses said furthermore: "I am not an eloquent man,
nor can I see of what avail words can be in this matter.
Thou art sending me to one that is himself a slave, to Pharaoh
of the tribe of Ham, and a slave will not be corrected
by words. I consent to go on Thy errand only if Thou wilt
invest me with the power of chastising Pharaoh with brute
force." To these words spoken by Moses, God made reply:
"Let it not fret thee that thou art not an eloquent speaker.
It is I that made the mouth of all that speak, and I that
made men dumb. One I make to see, another I make blind;
one I make to hear, another I make deaf. Had I willed it
so, thou hadst been a man of ready speech. But I desired
to show a wonder through thee. Whenever I will it, the
words I cast into thy mouth shall come forth without hesitation.
But what thou sayest about a slave, that he cannot
be corrected by words, is true, and therefore I give thee
My rod for Pharaoh's castigation."

But Moses still stood his ground. He raised other objections.
"His grandchild," he said, "is closer to a man
than his nephew. Nevertheless when Lot was taken captive,
Thou didst send angels to the aid of Abraham's nephew.
But now, when the life of sixty myriads of Abraham's lineal
descendants is at stake, Thou sendest me, and not the angels.
When the Egyptian bondwoman Hagar was in distress,
Thou didst dispatch five angels to stand by her, and to redeem
sixty myriads of the children of Sarah Thou dost dispatch
me.[136] O Lord, send, I pray Thee, by the hand of him
whom Thou wilt send in days to come." To this God answered,
saying, "I said not that I would send thee to Israel,
but to Pharaoh, and that one whom thou madest mention of,
I will send to Israel at the end of days--Elijah will appear
to them before the great and terrible day."[137]

If Moses refused to do the errand of the Lord, there was
a reason. God had revealed to him the treasures of the
Torah, of wisdom, and of knowledge, and the whole world's
future. Now he beheld in the inner chamber of God rows
of scholars and judges interpreting the Torah in forty-
nine different ways as they sat in the court of hewn stones;
and he saw, besides, Rabbi Akiba explaining the meaning
of the crowns upon the letters. Then said Moses: "I do
not care to be God's messenger. Let Him rather send one
of these great scholars." Then God ordered the Angel of
Wisdom to carry Moses to a place of myriads of scholars,
all interpreting the Torah, and all making use of the
formula: This is a Halakah revealed to Moses on Mount
Sinai. Now Moses recognized that even the greatest scholars
of future generations would be dependent upon him, and
then, at last, he was ready to execute the mission God desired
to lay upon him.[138]

But Moses had to pay dear for having hesitated in the
execution of the Divine bidding. God said to him: "It was
appointed that thou shouldst be priest, and Aaron should be
the Levite. Because thou hast refused to execute My will,
thou shalt be the Levite, and Aaron shall be priest,"--a
punishment that did not fall upon Moses personally, but only
upon his descendants, all of whom are Levites. As for himself,
he performed a priest's service in the Tabernacle.[139]

Moses had said to God, "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.
God 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 God's messenger, his acceptance was still
conditional upon the promise of God to fulfil all his wishes,
and God granted whatsoever he desired, except immortality
and entering the Holy Land.[141] God 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 God,' 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 ass that had borne Abraham to the Akedah
on Mount Moriah, the ass 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 God,
He would break out in wrath against me. It is best for me
to consume as much time as possible on the way thither."

God 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] circumcised her son Gershom, and touched the
feet of her husband with the blood of the circumcision. The
reason why their son had remained uncircumcised 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 assailant.[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." God 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 God 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.
God 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 God reassured 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 God, in that he was
permitted to bear the Urim and Thummim upon his heart,
"for," God 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
God had taught him, even the awful secret of the Ineffable
Name communicated to him on Mount Horeb.[152]

In obedience to the command of God, the elders of the
people were assembled, 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 God 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 God,
'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 God did not permit
them to ascend the holy mountain with Moses. They durst
accompany him on the way to God 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 passing. 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 God 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 God, lest He fall upon us with pestilence or with
the sword." But Pharaoh answered, saying: "What is
the name of your God? 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 asses 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 gods of all the nations, to see whether the
name of the God of the Hebrews was among them. He
read off: "The gods of Moab, the gods of Ammon, the
gods of Zidon--I do not find your God 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
God is the God of life and the King of eternal life."[158]

When Pharaoh said the words, "I know not the Lord,"
God Himself made answer, saying: "O thou rascal! Thou
sayest to My ambassadors, 'I know not the strength and the
power of your God'? 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 gods of the nations in vain
for a mention of the God 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 God of these people?"
They replied, "We have been told that He is a son of the
wise, the son of ancient kings." Then spake God, 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 ambassadors
of God, 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
God 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, God
caused the serpent into which His rod had been changed to
swallow up all the rods of the magicians. But Balaam and
his associates 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 God 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
God 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 God, 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 God'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 ambassadors
of God, 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 God 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 snatch 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 God thus: "I have read the book
of Genesis through, and I found the doom in it pronounced
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 pronounce
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 God 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 compassion 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 chastisement 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 God.[164] At the same time God'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." God 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 God 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, God Almighty, but I was not
known to them by My name Adonai, God 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 Compassionate and Gracious, Longsuffering
and Merciful, but as soon as I pronounced 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!" God pronounced
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, God called various points to their attention,
which He bade them consider in their undertaking. He
spake to them, saying: "My children are perverse, passionate,
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 God
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 God. Now the Divine
patience was exhausted, and Moses was subjected to punishment.
At first God had revealed Himself only to Moses,
and the original intention had been that he alone was to
perform all the miracles, but henceforth the word of God
was addressed to Aaron as well, and he was given a share in
doing the wonders.[169]


MEASURE FOR MEASURE

God divided the ten punishments decreed for Egypt into
four parts, three of the plagues He committed to Aaron,
three to Moses, one to the two brothers together, and three
He reserved for Himself. Aaron was charged with those,
that proceeded from the earth and the water, the elements
that are composed of more or less solid parts, from which
are fashioned all the corporeal, distinctive entities, while the
three entrusted to Moses were those that proceeded from
the air and the fire, the elements that are most prolific of
life.[170]

The Lord is a man of war, and as a king of flesh and
blood devises various stratagems against his enemy, so God
attacked the Egyptians in various ways. He brought ten
plagues down upon them. When a province rises up in rebellion,
its sovereign lord first sends his army against it, to
surround it and cut off the water supply. If the people are
contrite, well and good; if not, he brings noise makers into
the field against them. If the people are contrite, well and
good; if not, he orders darts to be discharged against them.
If the people are contrite, well and good; if not, he orders
his legions to assault them. If the people are contrite, well
and good; if not, he causes bloodshed and carnage among
them. If the people are contrite, well and good; if not, he
directs a stream of hot naphtha upon them. If the people
are contrite, well and good; if not, he hurls projectiles at
them from his ballistae. If the people are contrite, well and
good; if not, he has scaling-ladders set up against their
walls. If the people are contrite, well and good; if not, he
casts them into dungeons. If the people are contrite, well
and good; if not, he slays their magnates.

Thus did God proceed against the Egyptians. First He
cut off their water supply by turning their rivers into blood.
They refused to let the Israelites go, and He sent the noisy,
croaking frogs into their entrails. They refused to let the
Israelites go, and He brought lice against them, which
pierced their flesh like darts. They refused to let the
Israelites go, and He sent barbarian legions against them, mixed
hordes of wild beasts. They refused to let the Israelites go,
and He brought slaughter upon them, a very grievous pestilence.
They refused to let the Israelites go, and He poured
out naphtha over them, burning blains. They refused to let
the Israelites go, and He caused His projectiles, the hail, to
descend upon them. They refused to let the Israelites go,
and He placed scaling-ladders against the wall for the locusts,
which climbed them like men of war. They refused
to let the Israelites go, and He cast them into dungeon darkness.
They refused to let the Israelites go, and He slew
their magnates, their first-born sons.[171]

The plagues that God sent upon the Egyptians corresponded
to the deeds they bad perpetrated against the children
of Israel. Because they forced the Israelites to draw
water for them, and also hindered them from the use of the
ritual baths, He changed their water into blood.

Because they had said to the Israelites, "Go and catch
fish for us," He brought frogs up against them, making
them to swarm in their kneading-troughs and their bed-
chambers and hop around croaking in their entrails. It
was the severest of all the ten plagues.

Because they had said to the Israelites, "Go and sweep
and clean our houses, our courtyards, and our streets," He
changed the dust of the air into lice, so that the vermin lay
piled up in heaps an ell high, and when the Egyptians put
on fresh garments, they were at once infested with the
insects.

The fourth plague was an invasion of the land by hordes
of all sorts of wild animals, lions, wolves, panthers, bears,
and others. They overran the houses of the Egyptians,
and when they closed their doors to keep them out, God
caused a little animal to come forth from the ground, and
it got in through the windows, and split open the doors,
and made a way for the bears, panthers, lions, and wolves,
which swarmed in and devoured the people down to the
infants in their cradles. If an Egyptian entrusted his ten
children to an Israelite, to take a walk with them, a lion
would come and snatch away one of the children, a bear
would carry off the second, a serpent the third, and so on,
and in the end the Israelite returned home alone. This
plague was brought upon them because they were in the
habit of bidding the Israelites go and catch wolves and lions
for their circuses, and they sent them on such errands, to
make them take up their abode in distant deserts, where
they would be separated from their wives, and could not
propagate their race.

Then God brought a grievous murrain upon their cattle,
because they had pressed the Israelites into their service as
shepherds, and assigned remote pasturing places to them,
to keep them away from their wives. Therefore the murrain
came and carried off all the cattle in the flocks the Israelites
were tending.

The sixth plague was a boil breaking forth with blains
upon man and upon beast. This was the punishment of the
Egyptians, because they would say to the children of Israel,
"Go and prepare a bath for us unto the delight of our flesh
and our bones." Therefore they were doomed to suffer with
boils that inflamed their flesh, and on account of the itch
they could not leave off scratching. While the Egyptians
suffered thus, the children of Israel used their baths.

Because they had sent the Israelites forth into the fields,
to plough and sow, hail was sent down upon them, and their
trees and crops were destroyed.

They had been in the habit of saying to the Israelites,
"Go forth, plant ye trees for us, and guard the fruit thereon."
Therefore God brought the locusts into the Egyptian
border, to eat the residue of that which was escaped, which
remained unto them from the hail, for the teeth of the locust
are the teeth of a lion, and he hath the jaw teeth of a great
lion.

Because they would throw the Israelites into dungeons,
God brought darkness upon them, the darkness of hell, so
that they had to grope their way. He that sat could not rise
up on his feet, and he that stood could not sit down. The
infliction of darkness served another purpose. Among the
Israelites there were many wicked men, who refused to
leave Egypt, and God determined to put them out of the
way. But that the Egyptians might not say they had succumbed
to the plague like themselves, God slew them under
cover of the darkness, and in the darkness they were buried
by their fellow-Israelites, and the Egyptians knew nothing
of what had happened. But the number of these wicked
men had been very great, and the children of Israel spared
to leave Egypt were but a small fraction of the original
Israelitish population.

The tenth plague was the slaying of the first-born, and it
came upon the Egyptians because of their intention to murder
the men children of the Israelites at their birth, and,
finally, Pharaoh and his host were drowned in the Red Sea,
because the Egyptians had caused the men children of the
Israelites to be exposed in the water.[172]

Each, of the plagues inflicted upon Egypt had another
parallel in the cruel treatment accorded to the Israelites.
The first was a punishment for the arrogant words spoken
by Pharaoh, "My Nile river is mine own, and I have made
it for myself."

The plague of the frogs God brought down upon the
Egyptians, "because," He said, "the frogs, which sometimes
inhabit the water, shall take vengeance upon the Egyptians
for having desired to destroy the nation destined to be the
bearers of the Torah, and the Torah is likened unto water."

God sent vermin upon them, saying, "Let the lice made
of the dust of the earth take vengeance upon the Egyptians
for having desired to destroy the nation whose seed is like
unto the dust of the earth."

Hordes of beasts, lions and wolves and swarms of serpents,
came down upon them, "because," God said, "these
animals shall take vengeance upon the Egyptians for having
desired to destroy the nation that is likened unto lions,
wolves, and serpents."

A fatal pestilence was brought upon them, "because,"
God said, "death shall take vengeance upon the Egyptians
for having desired to destroy the nation that faces death for
the glorification of the Name of God."

They were made to suffer with burning blains, "because,"
God said, "the boils coming from the ashes of the furnace
shall take vengeance upon the Egyptians for having desired
to destroy the nation whose ancestor Abraham walked into
the fiery furnace for the glorification of the Name of God."

He made hail to descend upon them, "because," He said,
"the white hail shall take vengeance upon the Egyptians
for having desired to destroy a nation whose sins shall be
white."

The locusts came upon them, "because," God said, "the
locusts, which are My great army, shall take vengeance
upon the Egyptians for having desired to destroy the nation
that is called My hosts."

"Darkness," said God, "which is divided from the light,
shall come and take vengeance upon the Egyptians for desiring
to destroy the nation upon which shineth the light of
the Lord, while gross darkness covers the other peoples."

The tenth plague, the slaying of the first-born, God inflicted,
saying, "I will take vengeance upon the Egyptians
for having desired to destroy the nation that is My first-
born. As the night divided itself for Abraham, that his
enemies might be vanquished, so I will pass through Egypt
in the middle of the night, and as Abraham was proved by
ten temptations, so I will send ten plagues upon Egypt, the
enemy of his children."[173]


THE PLAGUES BROUGHT THROUGH AARON

From the infliction of the first of the plagues until the
passing of the last, after which the Egyptians yielded all
that Moses and Aaron demanded, there elapsed a whole
year, for twelve months is the term set by God for the expiation
of sins. The deluge lasted one year; Job suffered one
year; sinners must endure hell tortures for one year, and
the judgment upon Gog at the end of time will be executed
for the length of one year.[174]

Moses announced the first plague to Pharaoh one morning
when the king was walking by the river's brink. This morning
walk enabled him to practice a deception. He called
himself a god, and pretended that he felt no human needs.
To keep up the illusion, he would repair to the edge of the
river every morning, and ease nature there while alone and
unobserved. At such a time it was that Moses appeared
before him, and called out to him, "Is there a god that hath
human needs?" "Verily, I am no god," replied Pharaoh,
"I only pretend to be one before the Egyptians, who are
such idiots, one should consider them asses rather than
human beings."[175]

Then Moses made known to him that God would turn the
water into blood, if he refused to let Israel go. In the warning
we can discern the difference between God and man.
When a mortal harbors the intention to do an injury to an
enemy, he lies in wait for the moment when he can strike
an unexpected blow. But God is outspoken. He warned
Pharaoh and the Egyptians in public whenever a plague
was about to descend, and each warning was repeated by
Moses for a period of three weeks, although the plague itself
endured but a single week.

As Pharaoh would not lay the warning to heart, the
plague announced by Moses was let loose upon him and his
people--the waters were turned into blood. It is a well-
known proverb, "Beat the idols, and the priests are in
terror." God smote the river Nile, which the Egyptians
worshipped as their god, in order to terrify Pharaoh and
his people and force them to do the Divine will.

To produce the plague, Aaron took his rod, and stretched
out his hand over the waters of Egypt. Moses had no part
in performing the miracle, for God had said to him, "The
water that watched over thy safety when thou wast exposed
in the Nile, shall not suffer harm through thee."

Aaron had scarcely executed the Divine bidding, when
all the water of Egypt became blood, even such as was kept
in vessels of wood and in vessels of stone. The very spittle
of an Egyptian turned into blood no sooner had he ejected
it from his mouth,[176] and blood dripped also from the idols
of the Egyptians.[177]

The transformation of the waters into blood was intended
mainly as a punishment for the oppressors, but it was at the
same time a source of profit for the oppressed. It gave the
Israelites the opportunity of amassing great wealth. The
Egyptians paid them large sums for their water, for if an
Egyptian and an Israelite drew water from the same trough,
the portion carried off by the Egyptian was bound to be
useless, it turned into blood. To be sure, nothing helped the
Egyptians in their distress, for though they drank water
from the same cup as an Israelite, it became blood in their
mouth.

However, this plague did not impress Pharaoh as a punishment
inflicted in the name of God, because with the help
of the Angels of Destruction the magicians of Egypt produced
the same phenomenon of changing water into blood.
Therefore he hearkened not unto the words of Moses.[178]

The next was the plague of the frogs, and again it was
Aaron that performed the wonder. He stretched forth his
hand with his rod over the rivers, and caused frogs to come
up upon the land of Egypt. Moses, whose life had been
preserved by the water, was kept from poisoning his savior
with the reptiles. At first only a single frog appeared, but
he began to croak, summoning so many companions that the
whole land of Egypt swarmed with them. Wherever an
Egyptian took up his stand, frogs appeared, and in some
mysterious way they were able to pierce the hardest of
metals, and even the marble palaces of the Egyptian nobles
afforded no protection against them. If a frog came close
to them, the walls split asunder immediately. "Make way,"
the frogs would call out to the stone, "that I may do the
will of my Creator," and at once the marble showed a rift,
through which the frogs entered, and then they attacked the
Egyptians bodily, and mutilated and overwhelmed them.
In their ardor to fulfil the behest of God, the frogs cast
themselves into the red-hot flames of the bake-ovens and
devoured the bread. Centuries later, the three holy children,
Hananiah, Mishael, and Azariah, were ordered by
Nebuchadnezzar to pay worship to his idols on penalty of
death in the burning furnace, and they said, "If the frogs,
which were under no obligation to glorify the Name of God,
nevertheless threw themselves into the fire in order to execute
the Divine will concerning the punishment of the Egyptians,
how much more should we be ready to expose our lives
to the fire for the greater glory of His Name!"[179] And the
zealous frogs were not permitted to go unrewarded. While
the others were destroyed from Pharaoh and the Egyptian
houses at the moment appointed as the last of the plague,
God saved those in the bake-ovens alive, the fire had no
power to do them the least harm.[180]

Now, although the Egyptian magicians also brought up
frogs upon the land of Egypt through the help of demons,
Pharaoh nevertheless declared himself ready to let the people
go, to sacrifice unto the Lord. The difference between this
plague and the first was, that water turned into blood had
not caused him any personal inconvenience, while the
swarms of frogs inflicted physical suffering, and he gave the
promise to Moses to let Israel go, in the hope of ridding
himself of the pain he experienced. And Moses in turn
promised to entreat God for him on the following day. It
could not be done at once, because the seven days' term had
not yet elapsed. The prayer offered by Moses in behalf of
Pharaoh was granted, all the frogs perished, and their
destruction
was too swift for them to retire to the water. Consequently
the whole land was filled with the stench from the
decaying frogs, for they had been so numerous that every
man of the Egyptians gathered together four heaps of
them.[181] Although the frogs had filled all the market-places
and stables and dwellings, they retreated before the Hebrews
as if they had been able to distinguish between the
two nations, and had known which of them it was proper to
abuse, and which to treat with consideration.[182] Beside sparing
the Hebrews in the land of Egypt, the frogs kept within
the limits of the land, in no wise trenching upon the territory
of the neighboring nations. Indeed, they were the
means of settling peaceably an old boundary dispute between
Egypt and Ethiopia. Wherever they appeared, so
far extended the Egyptian domain; all beyond their line
belonged to Ethiopia.

Pharaoh was like the wicked that cry to God in their distress,
and when their fortunes prosper slide back into their
old, impious ways. No sooner had the frogs departed from
him, his houses, his servants, and his people, than he hardened
his heart again, and refused to let Israel go. Thereupon
God sent the plague of the lice, the last of those
brought upon Egypt through the mediation of Aaron.
Moses could have no part in it, "for," said God, "the earth
that afforded thee protection when she permitted thee to
hide the slain Egyptian, shall not suffer through thine
hand."[183]

The Egyptian magicians having boasted that they were
able to produce the first two plagues,--an empty boast it
was, for they did not bring them about with their enchantments,
but only because Moses willed them to do it,--God
put them to shame with the third plague. They tried in
vain to imitate it.[184] The demons could not aid them, for
their power is limited to the production of things larger
than a barley grain, and lice are smaller. The magicians
had to admit, "This is the finger of God." Their failure
put an end once for all to their attempts to do as Moses did.

But Pharaoh's heart was hardened, and God spake to
Moses, saying, "This wicked fellow remains hard of heart,
in spite of the three plagues. The fourth shall be much
worse than those which have preceded it. Go to him, therefore,
and warn him, it would be well for him to let My
people go, that the plague come not upon him."[185]


THE PLAGUES BROUGHT THROUGH MOSES

The fourth plague was also announced to the king early
in the morning by the river's brink. Pharaoh went thither
regularly, for he was one of the magi, who need water for
their enchantments.[186] Moses' daily morning visits were
beginning to annoy him, and he left the house early, in the
hope of circumventing his monitor. But God, who knows
the thoughts of man, sent Moses to Pharaoh at the very
moment of his going forth.

The warning of the plague that was imminent not having
had any effect upon Pharaoh, God sent the fourth plague
upon Egypt,[187] a mixed horde of wild animals, lions, bears,
wolves, and panthers, and so many birds of prey of different
kinds that the light of the sun and the moon was darkened
as they circled through the air. These beasts came upon the
Egyptians as a punishment for desiring to force the seed of
Abraham to amalgamate with the other nations. God retaliated
by bringing a mixture upon them that cost them
their life.[188]

As Pharaoh had been the first of the Egyptians to lay evil
plans against the children of Israel, so he was the first upon
whom descended punishment. Into his house the mixed
horde of beasts came first of all, and then into the houses of
the rest of the Egyptians. Goshen, the land inhabited by
the Israelites, was spared entirely, for God put a division
between the two peoples. It is true, the Israelites had
committed sins enough to deserve punishment, but the Holy
One, blessed be He, permitted the Egyptians to act as a ransom
for Israel.

Again Pharaoh expressed his willingness to let the children
of Israel sacrifice unto their God, but they were to stay
in the land and do it, not go outside, into the wilderness.
Moses pointed out to Pharaoh how unbecoming it would be
for the Israelites to sacrifice, before the very eyes of his
people, the animals that the Egyptians worshipped as gods.
Then Pharaoh consented to let them go beyond the borders
of his land, only they were not to go very far away, and
Moses, to mislead him, asked for a three days' journey into
the wilderness. But, again, when Moses had entreated God
on Pharaoh's behalf, and the horde of wild beasts had vanished,
the king hardened his heart, and did not let the
people go.

The cessation of the fourth plague was as miraculous as
the plague itself. The very animals that had been slain by
the Egyptians in self-defense returned to life and departed
from the land with the rest. This was ordained to prevent
the wicked oppressors from profiting by the punishment
even so much as the value of the hides and the flesh of the
dead animals. It had not been so with the useless frogs,
they had died on the spot, and their carcasses had remained
where they fell.[189]

The fifth plague inflicted by God upon the Egyptians was
a grievous pestilence, which mowed down the cattle and
beasts chiefly, yet it did not spare men altogether. This
pestilence was a distinct plague, but it also accompanied all
the other plagues, and the death of many Egyptians was
due to it.[190] The Israelites again came off unscathed. Indeed,
if an Israelite had a just claim upon a beast held by
an Egyptian, it, too, was spared, and the same good fortune
waited upon such cattle as was the common property of
Israelites and Egyptians.

The sixth plague, the plague of boils, was produced by
Moses and Aaron together in a miraculous way. Each took
a handful of ashes of the furnace, then Moses held the contents
of the two heaps in the hollow of one of his hands, and
sprinkled the ashes tip toward the heaven, and it flew so
high that it reached the Divine throne. Returning earthward,
it scattered over the whole land of Egypt, a space
equal to four hundred square parasangs. The small dust
of the ashes produced leprosy upon the skin of the
Egyptians,[191]
and blains of a peculiar kind, soft within and dry
on top.[192]

The first five plagues the magicians had tried to imitate,
and partly they had succeeded. But in this sixth plague
they could not stand before Moses, and thenceforth they
gave up the attempt to do as he did. Their craft had all
along been harmful to themselves. Although they could
produce the plagues, they could not imitate Moses in causing
them to disappear. They would put their hands into their
bosom, and draw them out white with leprosy, exactly like
Moses, but their flesh remained leprous until the day of their
death. And the same happened with all the other plagues
that they imitated: until their dying day they were afflicted
with the ills they produced.[193]

As Pharaoh had wittingly hardened his heart with each
of the first five plagues, and refused to turn from his sinful
purpose, God punished him thereafter in such wise that he
could not mend his ways if he would. God said, "Even
though he should desire to do penance now, I will harden his
heart until he pays off the whole of his debt."

Pharaoh had observed that whenever he walked on the
brink of the Nile, Moses would intercept him. He therefore
gave up his morning walk. But God bade Moses seek the
king in his palace in the early hours of the day and urge him
to repent of his evil ways. Therefore Moses spake to him as
follows, in the name of God: "O thou villain! Thou thinkest
that I cannot destroy thee from the world. Consider, if
I had desired it, instead of smiting the cattle, I might have
smitten thee and thy people with the pestilence, and thou
wouldst have been cut off from the earth. I inflicted the
plague only in such degree as was necessary to show thee
My power, and that My Name may be declared throughout
all the earth. But thou dost not leave off treading My
people underfoot. Behold, to-morrow when the sun passes
this point,"--whereat Moses made a stroke upon the wall--
"I will cause a very grievous hail to pour down, such as
will be only once more, when I annihilate Gog with hail,
fire, and brimstone."

But God's lovingkindness is so great that even in His
wrath He has mercy upon the wicked, and as His chief
object was not to injure men and beasts, but to damage the
vegetation in the fields of the Egyptians, He bade Moses
admonish Pharaoh to send and hasten in his cattle and all
that he had in the field. But the warning fell on heedless
ears. Job was the only one to take it to heart, while Pharaoh
and his people regarded not the word of the Lord. Therefore
the Lord let the hail smite both man and beast, instead
of confining it to the herbs and the trees of the field, as He
had intended from the first.

As a rule, fire and water are elements at war with each
other, but in the hailstones that smote the land of Egypt
they were reconciled. A fire rested in the hailstones as the
burning wick swims in the oil of a lamp; the surrounding
fluid cannot extinguish the flame. The Egyptians were
smitten either by the hail or by the fire. In the one case as
the other their flesh was seared, and the bodies of the many
that were slain by the hail were consumed by the fire. The
hailstones heaped themselves up like a wall, so that the
carcasses of the slain beasts could not be removed, and if the
people succeeded in dividing the dead animals and carrying
their flesh off, the birds of prey would attack them on their
way home, and snatch their prize away. But the vegetation
in the field suffered even more than man and beast, for the
hail came down like an axe upon the trees and broke them.
That the wheat and the spelt were not crushed was a miracle.

Now, at last, Pharaoh acknowledged, and said, "The
Lord is righteous, and I and my people are wicked. He
was righteous when He bade us hasten in our cattle from
before the hail, and I and my people were wicked, for we
heeded not His warning, and men and beasts were found in
the field by the hail, and slain." Again he begged Moses to
supplicate God in his behalf, that He turn the plague away,
and he promised to let the children of Israel go. Moses consented
to do his will, saying, however: "Think not that I
do not know what will happen after the plague is stayed. I
know that thou and thy servants, ye will fear the Lord God,
once His punishment is removed, as little as ye feared Him
before. But to show His greatness, I will pray to Him to
make the hail to cease."

Moses went a short distance out of the city from Pharaoh,
and spread abroad his hands unto the Lord, for he did not
desire to pray to God within, where there were many idols
and images. At once the hail remained suspended in the
air. Part of it dropped down while Joshua was engaged in
battle with the Amorites, and the rest God will send down
in His fury against Gog. Also the thunders ceased at
Moses' intercession, and were stored up for a later time,
for they were the noise which the Lord made the host of the
Syrians to hear at the siege of Samaria, wherefore they
arose and fled in the twilight.[194]

As Moses had foreseen, so it happened. No sooner had
the hail stopped than Pharaoh abandoned his resolve, and
refused to let Israel go. Moses lost no time in announcing
the eighth plague to him, the plague of the locusts. Observing
that his words had made an impression upon the king's
counsellors, he turned and went out from Pharaoh, to give
them the opportunity of discussing the matter among themselves.
And, indeed, his servants urged Pharaoh to let the
Israelites go and serve the Lord their God. But, again,
when Moses insisted that the whole people must go, the
young and the old, the sons and the daughters, Pharaoh demurred,
saying, "I know it to be customary for young men
and old men to take part in sacrifices, but surely not little
children, and when you demand their presence, too, you
betray your evil purpose. It is but a pretense, your saying
that you will go a three days' journey into the wilderness,
and then return. You mean to escape and never come back.
I will have nothing more to do with the matter.[195] My god
Baal-zephon will oppose you in the way, and hinder you on
your journey." Pharaoh's last words were a dim presentiment.
As a magician he foresaw that on their going forth
from Egypt the children of Israel would find themselves in
desperate straits before the sanctuary of Baal-zephon.[196]

Pharaoh was not content with merely denying the request
preferred by Moses and Aaron. He ordered them to be
forcibly expelled from the palace. Then God sent the
plague of the locusts announced by Moses before. They
ate every herb of the land, and all the fruit of the trees that
the hail had left, and there remained not any green thing.
And again Pharaoh sent for Moses and Aaron, to ask their
forgiveness, both for his sin against the Lord God, in not
having hearkened unto His word, and for his sin against
them, in having chased them forth and intended to curse
them. Moses, as before, prayed to God in Pharaoh's behalf,
and his petition was granted, the plague was taken away,
and in a rather surprising manner. When the swarms of
locusts began to darken the land, the Egyptians caught them
and preserved them in brine as a dainty to be eaten. Now
the Lord turned an exceeding strong west wind, which took
up the locusts, and drove them into the Red Sea. Even
those they were keeping in their pots flew up and away, and
they had none of the expected profit.[197]

The last plague but one, like those which had preceded it,
endured seven days. All the time the land was enveloped
in darkness, only it was not always of the same degree of
density. During the first three days, it was not so thick
but that the Egyptians could change their posture when they
desired to do so. If they were sitting down, they could rise
up, and if they were standing, they could sit down. On the
fourth, fifth, and sixth days, the darkness was so dense that
they could not stir from their place. They either sat the
whole time, or stood; as they were at the beginning, so they
remained until the end. The last day of darkness overtook
the Egyptians, not in their own land, but at the Red Sea, on
their pursuit of Israel. The darkness was not of the ordinary,
earthly kind; it came from hell, and it could be
felt. It was as thick as a dinar, and all the time it prevailed
a celestial light brightened the dwellings of the children of
Israel, whereby they could see what the Egyptians were
doing under cover of the darkness. This was of great advantage
to them, for when they were about to go forth
from the land, and they asked their neighbors to lend them
raiment, and jewels of gold and jewels of silver, for the
journey, the Egyptians tried to deny having any in their
possession. But the children of Israel, having spied out all
their treasures during the days of darkness, could describe
the objects they needed with accuracy, and designate their
hiding-places. The Egyptians reasoned that the words of
the Israelites could be taken implicitly as they spoke them,
for if they had had any idea of deceiving them, asking for
a loan when they intended to keep what they laid hands on,
they might have taken unobserved during the days of darkness
whatever: they desired. Hence the Egyptians felt
no hesitation in lending the children of Israel all the treasures
they asked for.[198]

The darkness was of such a nature that it could not be
dispelled by artificial means. The light of the fire kindled
for household uses was either extinguished by the violence
of the storm, or else it was made invisible and swallowed
up in the density of the darkness. Sight, that most indispensable
of all the external senses, though unimpaired, was
deprived of its office, for nothing could be discerned, and
all the other senses were overthrown like subjects whose
leader has fallen. None was able to speak or to hear, nor
could anyone venture to take food, but they lay themselves
down in quiet and hunger, their outward senses in a trance.
Thus they remained, overwhelmed by the affliction, until
Moses had compassion on them again, and besought God in
their behalf, who granted him the power of restoring fine
weather, light instead of darkness and day instead of night.[199]

Intimidated by this affliction, Pharaoh permitted the
people to go, the little ones as well as the men and the
women, only he asked that they let their flocks and their
herds be stayed. But Moses said: "As thou livest, our
cattle also shall go with us. Yea, if but the hoof of an
animal belongs to an Israelite, the beast shall not be left
behind in Egypt." This speech exasperated Pharaoh to
such a degree that he threatened Moses with death in the
day he should see his face again.

At this very moment the Lord appeared unto Moses, and
bade him inform Pharaoh of the infliction of the last plague,
the slaying of the first-born. It was the first and the last
time that God revealed Himself in the royal palace. He
chose the residence of Pharaoh on this occasion that Moses
might not be branded as a liar, for he had replied to Pharaoh's
threat of killing him if he saw his face again, with
the words, "Thou hast spoken well; I will see thy face
again no more."

With a loud voice Moses proclaimed the last plague, closing
his announcement with the words: "And all these thy
servants shall come down unto me and bow down themselves
unto me, saying, Get thee out: and all the people that
follow thee; and after that I will go out." Moses knew well
enough that Pharaoh himself would come and urge him to
lead Israel forth with as great haste as possible, but he
mentioned
only the servants of the king, and not the king himself,
because he never forgot the respect due to a ruler.[200]


THE FIRST PASSOVER

When the time approached in which, according to the
promise made to Abraham, his children would be redeemed,
it was seen that they had no pious deeds to their credit for
the sake of which they deserved release from bondage. God
therefore gave them two commandments, one bidding them
to sacrifice the paschal lamb and one to circumcise their
sons.[201] Along with the first they received the calendar in
use among the Jews, for the Passover feast is to be celebrated
on the fifteenth day of the month of Nisan, and with
this month the year is to begin. But the computations for
the calendar are so involved that Moses could not understand
them until God showed him the movements of the
moon plainly. There were three other things equally difficult,
which Moses could comprehend only after God made
him to see them plainly. They were the compounding of
the holy anointing oil, the construction of the candlestick
in the Tabernacle, and the animals the flesh of which is
permitted
or prohibited.[202] Also the determination of the new
moon was the subject of special Divine teaching. That
Moses might know the exact procedure, God appeared to
him in a garment with fringes upon its corners, bade Moses
stand at His right hand and Aaron at His left, and then,
citing Michael and Gabriel as witnesses, He addressed
searching questions to the angels as to how the new moon
had seemed to them. Then the Lord addressed Moses and
Aaron, saying, "Thus shall My children proclaim the new
moon, on the testimony of two witnesses and through the
president of the court.[203]

When Moses appeared before the children of Israel and
delivered the Divine message to them, telling them that their
redemption would come about in this month of Nisan, they
said: "How is it possible that we should be redeemed? Is
not the whole of Egypt full of our idols? And we have no
pious deeds to show making us worthy of redemption."
Moses made reply, and said: "As God desires your redemption,
He pays no heed to your idols; He passes them
by. Nor does He look upon your evil deeds, but only upon
the good deeds of the pious among you."[204]

God would not, indeed, have delivered Israel if they had
not abandoned their idol worship. Unto this purpose He
commanded them to sacrifice the paschal lamb. Thus they
were to show that they had given up the idolatry of the
Egyptians, consisting in the worship of the ram.[205] The
early law was different from the practice of later times, for
they were bidden to select their sacrificial animal four days
before the day appointed for the offering, and to designate
it publicly as such, to show that they did not stand in awe of
the Egyptians.

With a heavy heart the Egyptians watched the preparations
of the Israelites for sacrificing the animals they worshipped.
Yet they did not dare interpose an objection, and
when the time came for the offering to be made, the children
of Israel could perform the ceremonies without a
tremor, seeing that they knew, through many days' experience,
that the Egyptians feared to approach them with hostile
intent. There was another practice connected with the
slaughter of the paschal lamb that was to show the Egyptians
how little the Israelites feared them. They took of the
blood of the animal, and openly put it on the two side posts
and on the lintel of the doors of their houses.[206]

Moses communicated the laws regulating the Passover
sacrifice to the elders, and they in turn made them known to
the people at large. The elders were commended for having
supported the leader at his first appearance, for their
faith in Moses caused the whole people to adhere to him
at once. Therefore God spake, saying: "I will reward
the elders for inspiring the people with confidence in Moses.
They shall have the honor of delivering Israel. They shall
lead the people to the Passover sacrifice, and through this
the redemption will be brought about."[207]

The ceremonies connected with the Passover sacrifice had
the purpose of conveying instruction to Israel about the past
and the future alike. The blood put on the two side posts
and on the lintel of their doors was to remind them of
Abraham, Isaac, and Jacob; and the bunch of hyssop for
sprinkling the blood on the doors was to imply that, although
Israel's position among the peoples of the earth is
as lowly as that of the hyssop among the plants, yet this little
nation is bound together like the bunch of hyssop, for it is
God's peculiar treasure.[208]

The paschal sacrifice afforded Moses the opportunity for
inducing the children of Israel to submit themselves to
circumcision,
which many had refused to do until then in spite
of his urgent appeals. But God has means of persuasion.
He caused a wind to blow that wafted the sweet scents of
Paradise toward Moses' paschal lamb, and the fragrance
penetrated to all parts of Egypt, to the distance of a forty
days' journey. The people were attracted in crowds to
Moses' lamb, and desired to partake of it. But he said,
"This is the command of God, 'No uncircumcised person
shall eat thereof,' " and they all decided to undergo
circumcision. When the Lord passed through the land of Egypt,
He blessed every Israelite for his fulfilment of the two
commands, the command of the paschal sacrifice and the command
regarding circumcision."

The Lord performed a great miracle for the Israelites.
As no sacrifice may be eaten beyond the borders of the Holy
Land, all the children of Israel were transported thither on
clouds, and after they had eaten of the sacrifice, they were
carried back to Egypt in the same way.[210]


THE SMITING OF THE FIRST-BORN

When Moses announced the slaying of the first-born, the
designated victims all repaired to their fathers, and said:
"Whatever Moses hath foretold has been fulfilled. Let the
Hebrews go, else we shall all die." But the fathers replied,
"It is better for one of every ten of us to die, than the Hebrews
should execute their purpose." Then the first-born
repaired to Pharaoh, to induce him to dismiss the children
of Israel. So far from granting their wish, he ordered his
servants to fall upon the first-born and beat them, to punish
them for their presumptuous demand. Seeing that they
could not accomplish their end by gentle means, they attempted
to bring it about by force.[211]

Pharaoh and all that opposed the wishes of the first-born
were of the opinion that the loss of so inconsiderable a
percentage of the population was a matter of small moment.
They were mistaken in their calculation, for the Divine
decree included not only the first-born sons, but also the
first-born daughters, and not only the first-born of the
marriages
then existing, but also the first-born issuing from
previous alliances of the fathers and the mothers, and as the
Egyptians led dissolute lives, it happened not rarely that
each of the ten children of one woman was the first-born of
its father. Finally, God decreed that death should smite
the oldest member of every household, whether or not he
was the first-born of his parents.[212] What God resolves is
executed. At the exact instant marking the middle of the
night, so precise that only God Himself could determine and
discern it, He appeared in Egypt, attended by nine thousand
myriads of the Angels of Destruction who are fashioned
some of hail and some of flames, and whose glances drive
terror and trembling to the heart of the beholder. These
angels were about to precipitate themselves into the work of
annihilation, but God restrained them, saying, "My wrath
will not be appeased until I Myself execute vengeance upon
the enemies of Israel."[213]

Those among the Egyptians who gave credence to Moses'
words, and tried to shield their first-born children from
death, sent them to their Hebrew neighbors, to spend the
fateful night with them, in the hope that God would exempt
the houses of the children of Israel from the plague. But in
the morning, when the Israelites arose from their sleep, they
found the corpses of the Egyptian fugitives next to them.[214]
That was the night in which the Israelites prayed before
lying down to sleep: "Cause us, O Lord our God, to lie
down in peace, remove Satan from before us and from behind
us, and guard our going out and our coming in unto
life and unto peace,"[215] for it was Satan that had caused
frightful bloodshed among the Egyptians.[216]

Among the slain there were, beside the Egyptian first-
born, also the first-born of other nationalities residing in
Egypt, as well as the Egyptian first-born dwelling outside of
their own land.[217] Even the long dead of the first-born were
not spared. The dogs dragged their corpses out of their
graves in the houses, for it was the Egyptian custom to inter
the dead at home. At the appalling sight the Egyptians
mourned as though the bereavement had befallen them but
recently. The very monuments and statues erected to the
memory of the first-born dead were changed into dust, which
was scattered and flew out of sight. Moreover, their slaves
had to share the fate of the Egyptians, and no less the first-
born of the captive that was in the dungeon, for none was
so low but he hated the Hebrews, and rejoiced when the
Egyptians decreed their persecution.[218] The female slaves
that ground corn between mill-stones were in the habit of
saying, "We do not regret our servitude, if only the Israelites
are gagged, too.[219]

In dealing out punishment to these aliens in the land of
Egypt, God showed that He was at once the Master of the
land and the Lord over all the gods of the nations, for if
the slaves and the captives of war had not been smitten,
they would have said, "Mighty is our god, who helped us
in this plague."[220] For the same reason all the idols of the
Egyptians were swept out of existence in that night. The
stone idols were ground into dust, the wooden idols rotted,
and those made of metal melted away,[221] and so the Egyptians
were kept from ascribing their chastisement to the
wrath of their own gods. Likewise the Lord God slew the
first-born of the cattle, for the Egyptians paid worship to
animals, and they would have attributed their misfortunes
to them. In all these ways the Lord showed them that
their gods were but vanity.

THE REDEMPTION OF ISRAEL FROM EGYPTIAN BONDAGE

Pharaoh rose up in the night of the smiting of the first-
born. He waited not for the third hour of the morning,
when kings usually arise, nor did he wait to be awakened,
but he himself roused his slaves from their slumber, and
all the other Egyptians, and together they went forth to
seek Moses and Aaron.[222] He knew that Moses had never
spoken an untruth, and as he had said, "I will see thy face
again no more," he could not count upon Moses' coming to
him. There remained nothing for him to do but go in search
of the Israelitish leader.[223] He did not know where Moses
lived, and he had great difficulty and lost much time in looking
for his house, for the Hebrew lads of whom he made
inquiries when he met them in the street played practical
jokes on him, misdirected him, and led him astray. Thus
he wandered about a long time.[224] all the while weeping and
crying out, "O my friend Moses, pray for me to God!"

Meanwhile Moses and Aaron and all Israel beside were
at the paschal meal, drinking wine as they sat and leaned to
one side, and singing songs in praise of God, the Hallel,
which they were the first to recite. When Pharaoh finally
reached the door of the house wherein Moses abode, he
called to him, and from Moses the question came back,
"Who art thou, and what is thy name?"--"I am Pharaoh,
who stands here humiliated."--Moses asked again: "Why
dost thou come to me thyself? Is it the custom of kings to
linger at the doors of common folk?"--"I pray thee, my
lord," returned Pharaoh, "come forth and intercede for us,
else there will not remain a single being in Egypt."--"I
may not come forth, for God bath commanded us, 'None of
you shall go out of the door of his house until the morning.' "
--But Pharaoh continued to plead: "Do but step to the
window, and speak with me," and when Moses yielded to
his importunities, and appeared at the window, the king addressed
these words to him: "Thou didst say yesterday,
'All the first-born in the land of Egypt will die,' but now as
many as nine-tenths of the inhabitants have perished."[225]

Pharaoh was accompanied by his daughter Bithiah,
Moses' foster-mother. She reproached him with ingratitude,
in having brought down evil upon her and her countrymen.
And Moses answered, and said: "Ten plagues the
Lord brought upon Egypt. Hath evil accrued to thee from
any of them? Did one of them affect thee?" And when
Bithiah acknowledged that no harm had touched her, Moses
continued to speak, "Although thou art thy mother's first-
born, thou shalt not die, and no evil shall reach thee in the
midst of Egypt." But Bithiah said, "Of what advantage
is my security to me, when I see the king, my brother, and
all his household, and his servants in this evil plight, and
look upon their first-born perishing with all the first-born of
Egypt?" And Moses returned, "Verily, thy brother and
his household and the other Egyptians would not hearken to
the words of the Lord, therefore did this evil come upon
them.[226]

Turning to Pharaoh, Moses said: "In spite of all that
hath happened, I will teach thee something, if thou desirest
to learn, and thou wilt be spared, and thou wilt not die.
Raise thy voice, and say: 'Ye children of Israel, ye are
your own masters. Prepare for your journey, and depart
from among my people. Hitherto ye were the slaves of
Pharaoh, but henceforward ye are under the authority of
God. Serve the Lord your God!' " Moses made him say
these words three times,[227] and God caused Pharaoh's voice
to be heard throughout the land of Egypt, so that all the
inhabitants, the home-born and the aliens, knew that Pharaoh
had released the children of Israel from the bondage in
which they had languished. And all Israel sang, "Hallelujah,
praise, O ye servants of the Lord, praise the Name of
the Lord," for they belonged to the Lord, and no more were
the servants of Pharaoh.[228]

Now the king of Egypt insisted upon their leaving the
land without delay. But Moses objected, and said: "Are
we thieves, that we should slink away under cover of the
night? Wait until morning." Pharaoh, however, urged
and begged Moses to depart, confessing that he was anxious
about his own person, for he was a first-born son, and he
was terrified that death would strike him down, too. Moses
dissipated his alarm, though he substituted a new horror,
with the words, "Fear not, there is worse in store for
thee!" Dread seized upon the whole people; every one of
the Egyptians was afraid of losing his life, and they all
united their prayers with Pharaoh's, and begged Moses to
take the Israelites hence. And God spake, Ye shall all
find your end, not here, but in the Red Sea!"[229]


THE EXODUS

Pharaoh and the Egyptians let their dead lie unburied,
while they hastened to help the Israelites load their possessions
on wagons, to get them out of the land with as little
delay as possible. When they left, they took with them, beside
their own cattle, the sheep and the oxen that Pharaoh
had ordered his nobles to give them as presents. The king
also forced his magnates to beg pardon of the Israelites for
all they had suffered, knowing as he did that God forgives
an injury done by man to his fellow only after the wrong-
doer has recovered the good-will of his victim by confessing
and regretting his fault.[230] "Now, depart!" said Pharaoh
to the Israelites, "I want nothing from you but that you
should pray to God for me, that I may be saved from
death."[231]

The hatred of the Egyptians toward the Israelites changed
now into its opposite. They conceived affection and friendship
for them, and fairly forced raiment upon them, and
jewels of silver and jewels of gold, to take along with them
on their journey, although the children of Israel had not yet
returned the articles they had borrowed from their neighbors
at an earlier time. This action is in part to be explained
by the vanity of Pharaoh and his people. They desired
to pretend before the world that they were vastly rich,
as everybody would conclude when this wealth of their mere
slaves was displayed to observers. Indeed, the Israelites
bore so much away from Egypt that one of them alone might
have defrayed the expense of building and furnishing the
Tabernacle.

On their leaving the land only the private wealth of the
Egyptians was in their hands, but when they arrived at the
Red Sea they came into possession of the public treasure,
too, for Pharaoh, like all kings, carried the moneys of the
state with him on his campaigns, in order to be prepared to
hire a relay of mercenaries in case of defeat. Great as the
other treasure was, the booty captured at the sea far exceeded
it.[232]

But if the Israelites loaded themselves down with goods
and jewels and money, it was not to gratify love of riches,
or, as any usurer might say, because they coveted their
neighbors' possessions. In the first place they could look
upon their plunder as wages due to them from those they
had long served, and, secondly, they were entitled to retaliate
on those at whose hands they had suffered wrong.
Even then they were requiting them with an affliction far
slighter than any one of all they had endured themselves.[233]

The plagues did not stay the cruelty of the Egyptian oppressors
toward the Hebrews. It continued unabated until
the very end of their sojourn in the land. On the day of
the exodus, Rachel the daughter of Shuthelah gave birth to
a child, while she and her husband together were treading
the clay for bricks. The babe dropped from her womb into
the clay and sank out of sight. Gabriel appeared, moulded a
brick out of the clay containing the child, and carried it to
the highest of the heavens, where he made it a footstool before
the Divine throne. In that night it was that God looked
upon the suffering of Israel, and smote the first-born of the
Egyptians,[234] and it is one of the four nights that God has
inscribed in the Book of Memorial. The first of the four is
that in which God appeared to create the world; all was
waste and void, and darkness brooded over the abyss, until
the Lord came and spread light round about by His word.
The second night is that in which God appeared unto Abraham
at the covenant of the pieces. In the third night He
appeared in Egypt, slaying the first-born of the Egyptians
with His right hand, and protecting the first-born of the
Israelites with His left. The fourth night recorded will be
that in which the end of the redemption will be accomplished,
when the iron yoke of the wicked kingdom will be
broken, and the evil-doers will be destroyed. Then will
Moses come from the desert, and the Messiah from Rome,
each at the head of his flock, and the word of God will
mediate between them, causing both to walk with one accord
in the same direction.

Israel's redemption in future days will happen on the fifteenth
of Nisan, the night of Israel's redemption from Egypt,
for thus did Moses say, "In this night God protected Israel
against the Angels of Destruction, and in this night He will
also redeem the generations of the future."[235]

Though the actual deliverance from Egypt took place in
that night, the Hebrews did not leave the land until the
following day.[236]

During the same night God requited the Egyptians for
their evil deeds in the sight of all the people, the night being
as bright as day at the time of the summer solstice. Not one
could escape the general chastisement, for by Divine
dispensation none was absent from home at the time, so that
none could fail to see the chastisement.[237]

The angels in heaven learnt what was happening on earth.
When they were about to begin their song of praise to God,
He silenced them with the words, "My children on earth
are singing now," and the celestial hosts had to stop and
listen to the song of Israel.[238]

Great as the joy of the Hebrews was at their deliverance
from the Egyptian bondage, it was exceeded by that of Pharaoh's
people at seeing their slaves depart, for with them
went the dread of death that had obsessed them. They were
like the portly gentleman riding an ass. The rider feels
uncomfortable and longs for the moment of alighting, but his
longing cannot compare in intensity with that of the ass
groaning under the corpulent burden, and when their journey's
end is reached, the ass rejoices more than his master.
So the Egyptians were happier to be rid of the Hebrews
than these were to be free.[239]

In general, the Israelites were not in a joyous mood. The
strength of men is readily exhausted, mentally and physically,
by the strain of a sudden change from slavery to freedom.
They did not recover vigor and force until they
heard the angel hosts sing songs of praise and joy over the
redemption of Israel and the redemption of the Shekinah,
for so long as the chosen people is in exile, the Shekinah,
who dwells among Israel, is also, as it were, in exile. At
the same time, God caused the earth to exhale and send aloft
a healing fragrance, which cured them of all their diseases.[240]

The exodus of the Israelites began at Raamses, and although
the distance from there to the city of Mizraim, where
Moses abode, was a forty days' journey, yet they heard the
voice of their leader urging them to leave the land. They
covered the distance from Raamses to Succoth, a three days'
march, in an instant. In Succoth God enveloped them in
seven clouds of glory, four hovering in front, behind, and
at the two sides of them, one suspended above them, to
keep off rain, hail, and the rays of the sun, and one under
them to protect them against thorns and snakes. The
seventh cloud preceded them, and prepared the way for
them, exalting the valleys and making low every mountain
and hill.[241] Thus they wandered through the wilderness for
forty years. In all that time no artificial lighting was
needed; a beam from the celestial cloud followed them into
the darkest of chambers, and if one of the people had to go
outside of the camp, even thither he was accompanied by a
fold of the cloud, covering and protecting him.[242] Only, that
a difference might be made between day and night, a pillar
of fire took the place of the cloud in the evening.[243] Never
for an instant were the people without the one or the other
to guide them: the pillar of fire glowed in front of them
before the pillar of cloud retired, and in the morning the
cloud was there before the fire vanished.[244] The clouds of
glory and the pillar of fire were sent for the protection of
Israel alone, for none beside, not for the heathen and not
for the mixed multitude that went up with them; these had
to walk outside of the cloud enclosure.[245]

The cavalcade consisted of six hundred thousand heads of
families afoot, each accompanied by five children on horseback,
and to these must be added the mixed multitude, exceeding
the Hebrews vastly in number.[246]

So profound was Israel's trust in the Lord, that they followed
Moses unmurmuringly into the wilderness, without
supplying themselves with provisions.[247] The only edibles
they took were the remains of the unleavened bread and the
bitter herbs, and these not to satisfy their hunger, but because
they were unwilling to separate themselves from what
they had prepared lovingly at the command of God. These
possessions were so dear to them that they would not entrust
them to the beasts of burden, they carried them on their
own shoulders.[248]





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