The Legends of the Jews Volume II Part 9

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, G.o.d 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 G.o.d 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 G.o.d 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 G.o.d, 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 G.o.d would be profaned among the heathen, who would say, "Jacob is a useless saint!" Besides, it was possible that G.o.d 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 G.o.d for the idols wors.h.i.+pped as for the idolaters that wors.h.i.+p 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. G.o.d 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 G.o.d, that none who is unfit came forth from my bed, but my bed was perfect."[355] He was particularly grateful for the revelation G.o.d had vouchsafed him concerning his first-born son Reuben, that he had repented of his trespa.s.s against his father, and atoned for it by penance. He was thus a.s.sured 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 s.n.a.t.c.hed them away before they were warned of the imminent end by sickness. Once Jacob spoke to G.o.d, 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 G.o.d 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 hards.h.i.+ps of disease.[358]

THE BLESSING OF EPHRAIM AND MANa.s.sEH

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. .h.i.ther, 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 circ.u.mstances 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 a.s.sign 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. G.o.d gave him the a.s.surance, 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, G.o.d 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 ent.i.tled 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 G.o.d, 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 G.o.d, 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 G.o.d the tenth of all I owned. So far as my material possessions are concerned, I kept my vow, but I could not give the t.i.the 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, G.o.d 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 G.o.d meant Mana.s.seh 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 Mana.s.seh, 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 t.i.the-giving."

Joseph consented to do his father's will, and Jacob t.i.thed 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 Mana.s.seh and Ephraim to be his own sons, even as Reuben and Simon were his sons. They were ent.i.tled 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 G.o.d 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 G.o.d, but G.o.d would not hearken unto them.

On their way to the land of the stranger they would pa.s.s the grave of Rachel, and they would throw themselves upon it, and beseech their mother to make intercession for them with G.o.d. And Rachel would pray to G.o.d in their behalf: "O Lord of the world, look upon my tears, and have compa.s.sion upon my children. But if Thou wilt not take pity on them, then indemnify me for the wrong done to me." Unto her prayer G.o.d 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 Mana.s.seh, 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 G.o.d 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 G.o.d to be merciful and let the Shekinah descend upon my father, that he bless you both."

Then spake G.o.d 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 Mana.s.seh, 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 Mana.s.seh 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 Mana.s.seh, and G.o.d 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 Mana.s.seh'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, Mana.s.seh 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 Mana.s.seh the older, and thus did it remain unto all times. In the list of the generations, Mana.s.seh 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 Mana.s.seh.[371]

The blessing bestowed upon his grandchildren by Jacob was as follows: "O that it be the will of G.o.d 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 mult.i.tude 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 G.o.d for Adam and pa.s.sed from hand to hand, until they came into the possession of Jacob. Shechem was his reward, because, with his chast.i.ty, 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 G.o.d 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 pa.s.sed 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 G.o.d, 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 G.o.d is the One Only G.o.d. As thy heart is one and united in avouching the Holy One, blessed be He, to be thy G.o.d, 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, kings.h.i.+p upon Judah, and the priesthood upon Levi. My son, I know no healing remedy for thee, but the man Moses, who will ascend to G.o.d, he will make thee whole, and G.o.d 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 s.h.i.+ttim to do vicious deeds, and my glory will not be united unto the a.s.sembly 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 t.i.thes and gifts from all the others."