The Legends of the Jews Volume III Part 2

[74]

From the sea they pa.s.sed to the desert Shur, a horrible and dreadful wilderness, full of snakes, lizards, and scorpions, extending over hundreds of miles. So deadly is the nature of the snakes that dwell in the desert, that if one of them merely glides over the shadow of a flying bird, the bird falls into pieces. [75] It was in this desert that the following happened to King Shapor: A cohort that he sent through this desert was swallowed by a snake, and the same fate overtook a second and a third cohort. Upon the advice of his sages, he then filled the hides of animals with hot coals wrapped in straw, and had these cast before the snake until it expired. [76]

It was then a proof of Israel's great faith in their G.o.d, that they obeyed Moses, and without murmur or delay followed him into this frightful wilderness. [77] Therefore did G.o.d reward them for their trust in Him, for not only were they not harmed by the snakes and scorpions during their many years stay in the desert, but they were even relieved of the fear of the reptiles, for as soon as the snakes saw the Israelites, they meekly lay down upon the sand.

[78] For three days they marched through the desert, uncomplaining, but when their supply of water gave out, the people murmured against Moses, saying, "What shall we drink?"

While crossing through the Red Sea they had provided themselves with water, for, miraculously, the sea flowed sweet for them; and now when the supply was becoming exhausted, they began to give expression to their dissatisfaction. On this occasion they again betrayed their faintheartedness, for instead of seeking advice from their leader Moses, they began to murmur against him and against G.o.d, even though at present they had not yet suffered from lack of water. So poorly did they stand the test to which G.o.d has put them, for in fact the very ground upon which they trod had running water beneath it, but they were not aware of this. G.o.d had desired to see how they would act under these conditions. [79]

The people were all the more exasperated because their joy, when they sighted the springs and hastened to draw from the, turned to keenest disappointment when they tasted of the water and found it bitter. These deluded hopes cast them down spiritually as well as physically, and grieved them, not so much for their own sakes as for those of their young children, to whose pleas for water they could not listen without tears. Some of the thoughtless and fickle of faith among them uttered the accusation that even the former kindness had been granted them so much as a benefit, but rather with a view to the present and much greater privation. These said that death by the hand of the enemy is to be thrice preferred to peris.h.i.+ng by thirst; for by the wise man, speedy and painless departure from life is in no way to be distinguished from immortality; the only real death, however, is slow and painful dying, for the dread lies not in being dead, but in dying.

While they indulged in these lamentations, Moses prayed to G.o.d to forgive the faint of heart their unseemly words, and, furthermore, to supply the general want. [80] Mindful of the distress of the people, Moses did not pray long, but uttered his request in a few words; and quickly, as he had prayed, was his prayer answered.

G.o.d bade him take a piece of a laurel tree, write upon it the great and glorious name of G.o.d, and throw it into the water, whereupon the water would become drinkable and sweet. [81]

The ways of the Holy One, blessed be He, differ from the ways of man: Man turns bitter to sweet by the agency of some sweet stuff, but G.o.d transformed the bitter water through the bitter laurel tree.

When Israel beheld this miracle, they asked forgiveness of their heavenly Father, and said: "O Lord of the world! We sinned against Thee when we murmured about the water." [82] Not through this miracle alone, however, has Marah become a significant spot for Israel, but, especially, because there G.o.d gave to Israel important percepts, like the Sabbath rest, marriage and civil laws, and said to the people: "If you will observe these statutes, you will receive many more, the Ten Commandments, the Halakot, and the Haggadot; the Torah, however, will bring you happiness and life. If you will diligently endeavor to walk through life uprightly, so that you will be virtuous in your dealing with men, I will value it as if you had fulfilled all commandments, and will put upon you none of those diseases that I brought Egypt. If, however, you will not be mindful of My laws, and will be visited by diseases, then will I be you physician and will make you well, for as soon as you will observe the laws, shall the diseases vanish."

[83]

The cause for the want of water at Marah had been that for three days the people had neglected the study of the Torah, and it was for this reason that the prophets and elders of Israel inst.i.tuted the custom of reading from the Torah on Sat.u.r.day, Monday and Thursday, at the public service, so that three days might never again pa.s.s without a reading from the Torah. [84]

From Marah they moved on to Elim. From a distance palm trees made the place look inviting enough, but when the people came close, they were again disappointed; there were not more than three score and ten palm tress, and there were of stunted growth owing to a lack of water, for in spite of the presence of twelve wells of water, the soil was so barren and sandy that the wells were not sufficient to water it. [85] Here again the marvelous intercession of G.o.d in favor of the fate of Israel is shown, for the scant supply of water at Elim, which had hardly sufficed for seventy palm trees, satisfied sixty myriads of the wandering people that stayed there for several days. [86]

The men of understanding could at this place see a clear allusion to the fortune of the people; for there are twelve tribes of the people, each of which, if it prove G.o.d-fearing, will be a well of water, inasmuch as its piety will constantly and continually bring forth beautiful deeds; the leaders of the people, however, are seventy, and they recall the n.o.ble palm tree, for in outward appearance as well as in its fruits, it is the most beautiful of trees, whose seat of life does not lie buried deep in the roots, as with other plants, but soars high, set like the heart in the midst of its branches, by which it is surrounded as a queen under the protection of her bodyguard. The soul of him who has tasted piety possesses a similar spirit; it has learned to look up and ascend, and itself ever busy with spiritual things and the investigation of Divine beauty, disdains earthly things, and considers them only a childish play, whereas that aspiration alone seems serious. [87]

It was at Elim, where, at the creation of the world, G.o.d had made the twelve wells of water, and the seventy palm trees, to correspond to the twelve tribes and the seventy elders of Israel, that Israel first took up the study of the law, for there they studied the laws given them at Marah. [88]

THE HEAVENLY FOOD

The bread which Israel had taken along out of Egypt sufficed for thirty-one days, and when they had consumed it, the whole congregation of the children of Israel murmured against their leader Moses. It was not only immediate want that oppressed them, but despair of a food supply for the future; for when they saw the vast, extensive, utterly barren wilderness before them, their courage gave way, and they said: "We migrated, expecting freedom, and now we are not even free from the cares of subsistence; we are not, as out leader promised, the happiest, but in truth the most unfortunate of men. After our leader's words had keyed us to the highest pitch of expectation, and had filled out ears with vain hopes, he tortures us with famine and does not provide even the necessary food. With the name of a new settlement he has deceived this great mult.i.tude; after he had succeeded in leading us from a well-known to an uninhabited land, he now plans to send us to the underworld, the last road of life. [89] 'Would to G.o.d we had died by the hand of the Lord during the three days of darkness in the land of Egypt when we sat by the flesh-pots, and when we did eat bread to the full.'" In their exasperation they spoke untruths, for in reality they had suffered from want of food in Egypt, too, as the Egyptians had not given them enough to eat. [90]

In spite of the railings against him, Moses was not so much indignant about their words as about the fickleness of the people.

After those many quite extraordinary experiences they had no right to expect merely the natural and the probable, but should cheerfully have trusted him; for, truly, in the sight of all, they had been shown the most tangible proofs of his reliability. When, on the other hand, Moses considered their distress, he forgave them; for he told himself that a mult.i.tude is by nature fickle, and allows itself to be easily influenced by impressions of the moment, which cast the past into oblivion, and engender despair of the future. [91]

G.o.d also forgave the unworthy conduct of Israel, and instead of being angry with them because they murmured against Him, when it should have been their duty to pray to Him, He was ready to grant them aid, saying to Moses, "They act according to their lights, and I will act according to Mine; not later than to-morrow morning manna will descend from heaven."

As a reward for Abraham's readiness, in answer to the summons to sacrifice Isaac, when he said, "Here am I," G.o.d promised manna to the descendants of Abraham with the same words, "Here I am." In the same way, during their wanderings through the wilderness, G.o.d repaid the descendants of Abraham for what their ancestor had done by the angels who visited him. He himself had fetched bread for them, and likewise G.o.d Himself caused bread to rain from heaven; he himself ran before them on their way, and likewise G.o.d moved before Israel; he had water fetched for them, and likewise G.o.d, through Moses, caused water to flow from the rock; he bade them seek shade under the tree, and likewise G.o.d had a cloud spread over Israel. [92] Then G.o.d spoke to Moses: "I will immediately reveal Myself without Jacob, 'I will rain bread from My treasure in heaven for you; and the people shall go out and gather a certain rate every day.'"

There were good reasons for not exceeding a day's ration in the daily downpour of manna. First, that they might be spared the need of carrying it on their wanderings; secondly, that they might daily receive it hot; and, lastly, that they might day by day depend upon G.o.d's aid, and in this way exercise themselves in faith. [93]

While the people were still abed, G.o.d fulfilled their desire, and rained down manna for them. For this food had been created on the second day of creation, [94] and ground by the angels, it later descended for the wanderers in the wilderness. [95] The mills are stationed in the third heaven, where manna is constantly being ground for the future use of the pious; [96] for in the future world manna will be set before them. [97] Manna deserves its name, "bread of the angels," not only because it is prepared by them, but because those who partake of it become equal to the angels in strength, and, furthermore, like them, have no need of easing themselves, as manna is entirely dissolved in the body. Not until they sinned, did they have to ease themselves like ordinary mortals. [98]

Manna also showed its heavenly origin in the miraculous flavor it possessed. There was no need of cooking or baking it, nor did it require any other preparation, and still it contained the flavor of every conceivable dish. One had only to desire a certain dish, and no sooner had he thought of it, than manna had the flavor of the dish desire. The same food had a different taste to every one who partook of it, according to his age; to the little children it tasted like milk, to the strong youths like bread, to the old men like honey, to the sick like barley steeped in oil and honey. [99]

As miraculous as the taste of manna was it descent from heaven.

First came a north wind to sweep the floor of the desert; then a rain to wash it quite clean; then dew descended upon it, which was congealed into a solid substance by the wind, that it might serve as a table for the heaven-descending gold. [100] But, that no insects or vermin might settle on the manna, the frozen dew formed not only a tablecloth, but also a cover for the manna, so that it lay enclosed there as in a casket, protected from soiling or pollution above and below.

THE GATHERING OF THE MANNA

With an easy mind every individual might perform his morning prayer in his house and recite the Shema', then betake himself to the entrance of his tent, and gather manna for himself and all his family. [101] The gathering of manna caused little trouble, and those among the people who were too lazy to perform even the slightest work, went out while manna fell, so that it fell straight into their hands. [102] The manna lasted until the fourth hour of the day, when it melted; but even the melted manna was not wasted, for out of it formed the rivers, from which the pious will drink in the hereafter. The heathen even then attempted to drink out of these streams, but the manna that tasted so deliciously to the Jews, had a quite bitter taste in the mouth of the heathen. Only indirectly could they partake of the enjoyment of manna: They used to catch the animals that drank the melted manna, and even it this form it was so delicious that the heathen cried, "Happy is the people that is in such a case." [103] For the descent of manna was not a secret to the heathen, as it settled at such enormous heights that the kings of the East and of the West could see how Israel received its miraculous food. [104]

The ma.s.s of the manna was in proportion to its height, for as much descended day by day, as might have satisfied the wants of sixty myriads of people, through two thousand years. [105] Such profusion of manna fell over the body of Joshua alone, as might have sufficed for the maintenance of the whole congregation.

[106] Manna, indeed, had the peculiarity of falling to every individual in the same measure; and when, after gathering, they measured it, they found that there was an omer for every man.

Many lawsuits were amicably decided through the fall of manna. If a married couple came before Moses, each accusing the other of inconstancy, Moses would say to them, "To-morrow morning judgement will be given." If, then, manna descended for the wife before the house of her husband, it was known that he was in the right; but if her share descended before the house of her own parents, she was in the right. [107]

The only days on which manna did not descend were the Sabbaths and the holy days, but then a double portion fell on the preceding day. These days had the further distinction that, while they lasted, the color of the manna sparkled more than usual, and it tasted better than usual. The people, however, were fainthearted, and on the very first Sabbath, they wanted to go out as usual to gather manna in the morning, although announcement had been made that G.o.d would send them no food on that day. Moses, however, restrained them. They attempted to do it again toward evening, and again Moses restrained them with the words, "To-day ye shall not find it in the field." At these words they were greatly alarmed, for they feared that they might not receive it any more at all, but their leader quieted them with the words, "To-day ye shall not find any of it, but a.s.suredly to-morrow; in this world ye shall not receive manna on the Sabbath, but a.s.suredly in the future world."

The unbelieving among them did not hearken to the words of G.o.d, and went out on the Sabbath to find manna. Here-upon G.o.d said to Moses: "Announce these words to Israel: I have led you out of Egypt, have cleft the sea for you, have sent you manna, have caused the well of water to spring up for you, have sent the quails to come up to you, have battled for you against Amalek, and wrought other miracles for you, and still you do not obey My statutes and commandments. You have not even the excuse that I imposed full many commandments upon you, for all that I bade you do at Marah, was to observe the Sabbath, but you have violated it." "If," continues Moses, "you will observe the Sabbath, G.o.d will give you three festivals in the months of Nisan, Siwan, and Tishri; and as a reward for the observance of the Sabbath, you will receive six gifts from G.o.d: the land of Israel, the future world, the new world, the sovereignty of the dynasty of David, the inst.i.tution of the priests and the Levites; and, furthermore, as a reward for the observance of the Sabbath, you shall be freed from the three great afflictions: from the sufferings of the times of Gog and Magog, from the travails of the Messianic time, and from the day of the great Judgement."

When Israel heard these exhortations and promises, they determined to observe the Sabbath, and did so. [108] They did not know, to be sure, what they had lost through their violation of the first Sabbath. Had Israel then observed the Sabbath, no nation would ever have been able to exercise any authority over them.

[109]

This, moreover, was not the only sin that Israel committed during this time, for some among them also broke the other commandment in regard to manna, that it, not to store it away from day to day. These sinners were none other than the infamous pair, Dathan and Abiram, who did not hearken to the word of G.o.d, but saved the manna for the following day. But if they fancied they could conceal their sinful deed, they were mistaken, for great swarms of worms bred from the manna, and these moved in a long train from their tents to the other tents, so that everyone perceived what these two had done. [110]

To serve future generations as a tangible proof of the infinite power of G.o.d, the Lord bade Moses lay an earthen vessel full of manna before the Holy Ark, and this command was carried out by Aaron in the second year of the wanderings through the desert.

When, many centuries later, the prophet Jeremiah exhorted his contemporaries to study the Torah, and they answered his exhortations, saying, "How shall we then maintain ourselves?" the prophet brought forth the vessel with manna, and spoke to them, saying: "O generation, see ye the word of the Lord; see what it was that served your fathers as food when they applied themselves to the study of the Torah. You, too, will G.o.d support in the same way, if you will but devote yourselves to the study of the Torah.

[111]

When the imminent destruction of the Temple was announced to King Josiah, he concealed the Holy Ark, and with it also the vessel with manna, as well as the jug filled with sacred oil, which was used by Moses for anointing the sacred implements, and other sacred objects. In the Messianic time the prophet Elijah will restore all these concealed objects. [112]

Israel received three gifts during their wanderings through the desert: the well, the clouds of glory, and the manna; the first for the merits of Miriam, the second for those of Aaron, and the third for those of Moses. When Miriam died, the well disappeared for a time, but it reappeared as a reward for the merits of Aaron and Moses; when Aaron dies, the clouds of glory disappeared for a time, but reappeared owing to the merits of Moses. But when the last-named died, the well, the clouds of glory, and the manna disappeared forever. [113] Throughout forty years, however, manna served them not only as food, but also as provender for their cattle, for the dew that preceded the fall of manna during the night brought grain for their cattle. [114] Manna also replaced perfume for them, for it shed and excellent fragrance upon those who ate of it. [115]

In spite of all the excellent qualities of manna, they were not satisfied with it, and demanded that Moses and Aaron give them flesh to eat. These replied: "We might put up with you if you murmured only against us, but you murmur against the Eternal.

Come forward, that you may hear the judgment of G.o.d." At once G.o.d appeared to Moses, and said to him: "It is revealed to Me what the congregation of Israel have said, and what they will say, but tell them this: You have demanded two things; you have desired bread, and I gave it to you, because man cannot exist without it; but now, filled to satiety, you demand flesh; this also will I give you, so that you might not say if your wish were denied.

'G.o.d cannot grant it,' but at some future time you shall make atonement for it; I am a judge and shall a.s.sign punishment for this."

In the meantime, however, G.o.d granted their wish, and toward evening thick swarms of quails came up from the sea, and covered the whole camp, taking their flight quite low, not two ells above the ground, so that they might be easily caught. Contrary to the manna, which fell in the morning, the quails did not come before evenfall; with a radiant countenance G.o.d gave them the former, as their desire for bread was justified, but with a darkened mien, under cover of night, He sent quails. [116] Now, because the one food came in the morning and the second in the evening, Moses inst.i.tuted the custom among his people of taking two meals a day, one in the morning and one in the evening; and he set the meal with the use of meat for the evening. [117] At the same time he taught them the prayer in which they were to offer thanks after eating manna, which read: "Blessed be Thou, O G.o.d our Lord, King of the world, who in Thy bounty, dost provide for all the world; who, in Thy grace, goodwill, and mercy, dost grant food to every creature, for Thy grace is everlasting. Thanks to Thy bounty we have never lacked food, nor ever shall lack it, for Thy great name's sake. For Thou suppliest and providest for all; Thou are bountiful, and nourishest all Thy creatures which Thou has made.

Blessed be Thou, O G.o.d, that dost provide for all." [118]

MIRIAM'S WELL

Relieved as they were of all the cares of subsistence through the gift of manna, it was plainly the duty of the Israelites to devote themselves exclusively to the study of the Torah. [119] When, therefore, they slackened in the performance of this duty, punishment in the form of lack of water immediately overtook them. This was the first time that they actually experienced this want, for at Marah nothing more than alarm that this need might come upon them, had caused them to murmur and complain. In their distress they once more unreasonably cast reproaches upon their leader, and disputed with him, saying: "Wherefore is this, children, that thou hast brought us up out of Egypt, to kill us, and our children, and our cattle with thirst?" Moses replied: "As often as you quarrel with me, you tempt G.o.d, but G.o.d performeth wonders and excellent deeds for you, as often as you dispute with me, that His name may sound in glory throughout the world."

In spite of the injury they had done him, Moses prayed to G.o.d that He might aid them in their distress and also stand by him. "O Lord of the world!" said he, "I am surely doomed to die. Thou biddest me not to be offended with them, but if I obey Thy words, I shall certainly be killed by them." G.o.d, however, replied: "Try thou to act like Me; as I return good for evil, so do thou return to them good for evil, and forgive their trespa.s.s; go on before the people, and We shall see who dares touch thee." [120] Hardly had Moses shown himself to the people, when all of them rose reverently from their seats, whereupon G.o.d said to Moses: "How often have I told thee not to be angry with them, but to lead them, as a shepherd leads his flock; it is for their sake that I have set thee on this height, and only for their sake wilt thou find grace, goodwill, and mercy in My sight." [121]

Then G.o.d bade him go with some elders to the rock on h.o.r.eb, and fetch water out of it. The elders were to accompany him there, that they might be convinced that he was not bringing water from a well, but smiting it from a rock. To accomplish this miracle, G.o.d bade him smite the rock with his rod, as the people labored under the impression that this rod could only bring destruction, for through its agency Moses had brought the ten plagues upon the Egyptians in Egypt, and at the Red Sea; now they were to see that it could work good also. [122] Upon G.o.d's bidding, Moses told the people to choose from which rock they wished water to flow, [123] and hardly had Moses touched with his sapphire rod the rock which they had chosen, when plenteous water flowed from it. The spot where this occurred, G.o.d called Ma.s.sah, and Meribah, because Israel had there tried their G.o.d, saying, "If G.o.d is Lord over all, as over us; if He satisfies our needs, and will further show us that He knows our thoughts, then will we serve Him, but not otherwise." [124]

The water that flowed for them on this spot served not only as a relief for their present need, but on this occasion there was revealed to them a well of water, which did not abandon them in all their forty years' wandering, but accompanied them on all their marches. [125] G.o.d wrought this great miracle for the merits of the prophetess Miriam, wherefore also it was called "Miriam's Well." [126] But his well dates back to the beginning of the world, for G.o.d created it on the second day of the creation, [127] and at one time it was in the possession of Abraham. It was this same well that Abraham demanded back from Abimelech, king of the Philistines, after the king's servants had violently taken it away.

But when Abimelech pretended not to know anything about it, saying, "I wot not who hath done this thing," Abraham said: "Thou and I will send sheep to the well, and he shall be declared the rightful owner of the well, for whose sheep the water will spout forth to water them. And," continued Abraham, "from that same well shall the seventh generation after me, the wanderers in the desert, draw their supply." [128]

This well was in the shape of a sieve-like rock, out of which water gushes forth as from a spout. It followed them on all their wanderings, up hill and down dale, and wherever they halted, it halted, too, and it settled opposite the Tabernacle. Thereupon the leaders of the twelve tribes would appear, each with his staff and chant these words to the well, "Spring up, O well, sing ye unto it; n.o.bles of the people digged it by the direction of the lawgiver with their staves." Then the water would gush forth from the depths of the well, and shoot up high as pillars, then discharge itself into great streams that were navigable, and on these rivers the Jews sailed to the ocean, and hauled all the treasures of the world therefrom. [129]

The different parts of the camp were separated by these rivers, so that women, visiting each other, were obliged to make use of s.h.i.+ps. Then the water discharged itself beyond the encampment, where it surrounded a great plain, in which grew every conceivable kind of plant and tree; [130] and these trees, owing to the miraculous water, daily bore fresh fruits. [131] This well brought fragrant herbs with it, so that the women had no need of perfumes on the march, for the herbs they gathered served this purpose.

[132] This well furthermore threw down soft, fragrant kinds of gra.s.s that served as pleasant couches for the poor, who had no pillows or bedclothes. [133] Upon the entrance to the Holy Land this well disappeared and was hidden in a certain spot of the Sea of Tiberias. Standing upon Carmel, and looking over the sea, one can notice there a sieve-like rock, and that is the well of Miriam. [134]

Once upon a time it happened that a leper bathed at this place of the Sea of Tiberias, and hardly had he come in contact with the waters of Miriam's well when he was instantly healed. [135]

AMALEK'S WAR AGAINST ISRAEL

As a punishment because they had not had sufficient faith in G.o.d, and had doubted whether He could fulfill all their wishes, and had grown negligent in the study of the Torah and in the observance of the laws, G.o.d turned Amalek against them during their sojourn in Rephidim, where they had committed these sins. G.o.d dealt with them as did that man with his son, whom he bore through the river on his shoulders. Whenever the child saw something desirable, he said, "Father, buy it for me," and he fulfilled the child's wish. After the son had in this way received many beautiful things from his father, he called to a pa.s.sing stranger with these words, "Hast thou perhaps seen my father?" Then, indignantly, the father said to his son: "O thou fool, that sittest on my shoulder! All that thou didst desire, did I procure for thee, and now dost thou ask of that man, 'Hast thou seen my father?'" Thereupon the father threw the child off his shoulder, and a dog came and bit him. So did Israel fare.

When they moved out of Egypt, G.o.d enveloped them in seven clouds of glory; they wished for bread, and He gave them manna; they wished for flesh, and He gave them quails. After all their wishes had been granted, they began to doubt, saying, "Is the Lord among us, or not?" Then G.o.d answered, "You doubt My power; so surely as you live shall you discover it; the dog will soon bite you."

Then came Amalek. [136]