The Legends of the Jews Volume III Part 4

Moses sent his father-in-law Jethro back to his home, shortly before the revelation on Mount Sinai. He thought: "When G.o.d gave us a single commandment of the Torah in Egypt, the Pa.s.sover, He said, 'There shall no stranger eat thereof.' Surely Jethro may not look on when G.o.d bestows on us the whole Torah."

Moses was right: G.o.d did not want Jethro to be present at the revelation. He said: "Israel was in Egypt, bound to work with clay and bricks, at the same time as Jethro was sitting at home in peace and quiet. He who suffers with the community shall share their future joys, but he who does not share the sufferings of the community shall not take part in their rejoicing." [174]

G.o.d had not only good cause to delay the giving of the Torah until after the departure of Jethro, but the time He chose to bestowing it was also chosen for a good reason. Just as a female proselyte, or a woman freed from captivity, or an emanc.i.p.ated slave, may not enter wedlock before she has for three months lived as a free Jewess, so G.o.d also waited three months after the deliverance of Israel from the bondage and the slavery of Egypt, before His union with Israel on Mount Sinai. [175] G.o.d furthermore treated His bride as did that king who went to the marriage ceremony only after he had overwhelmed his chosen bride with many gifts. So did Israel first receive manna, the well, and the quails, and not till then was the Torah granted them. Moses, who had received this promise when G.o.d had first appeared to him, viz., "When thou has brought forth the people out of Egypt, ye shall serve G.o.d upon this mountain" - waited most longingly for the promised time, saying, "When will this time come to pa.s.s?" When the time drew near, G.o.d said to Moses, "The time is at hand when I shall bring about something entirely new."

This new miracle of which G.o.d spoke was the healing of all the sick among the Jews. G.o.d had wanted to give the Torah to the Jews immediately after the exodus from Egypt, but among them were found many that were lame, halt, or deaf; wherefore G.o.d said: "The Torah is without a blemish, hence would I not bestow it on a nation that has in it such as are burdened with defects. Nor do I want to wait until their children shall have grown to manhood, for I do not desire any longer to delay the delight of the Torah."

For these reasons nothing was left Him to do, but to heal those afflicted with disease. In the time between the exodus from Egypt and the revelation on Mount Sinai, all the blind among the Israelites regained their sight, all the halt became whole, so that the Torah might be given to a sound and healthy people. G.o.d wrought for that generation the same miracle which He will hereafter bring about in the future world, when "the eyes of the blind shall be opened, the ears of the deaf shall be unstopped, the lame man leap as an hart, and the tongues of the dumb sing." [176]

Not only physically was this generation free from blemishes, but spiritually, too, it stood on a high plane, and it was the combined merits of such a people that made them worthy of their high calling. Never before or after lived a generation as worthy as this of receiving the Torah. Had there been but one missing, G.o.d would not have given them the Torah: "for He layeth up wisdom for the righteous; He is a buckler to them that walk uprightly."

[177]

For one other reason did G.o.d delay the revelation of the Torah. He had intended giving them the Torah immediately after their exodus from Egypt, but at the beginning of the march through the desert, great discord reigned among them. Nor was harmony established until the new moon of the third month, when they arrived at Mount Sinai; whereupon G.o.d said: "The ways of the Torah are ways of loveliness, and all its paths are paths of peace; I will yield the Torah to a nation that dwells in peace and amity." [178] This decision of G.o.d, now to give them the Torah, also shows how mighty is the influence of penance. For they had been sinful upon their arrival at Mount Sinai, continuing to tempt G.o.d and doubting His omnipotence. After a short time, however, they changed in spirit; and hardly had they reformed, when G.o.d found them worthy of revealing to them the Torah.

The third month was chosen for the revelation, because everything that is closely connected with the Torah and with Israel is triple in number. The Torah consists of three parts, the Pentateuch, the Prophets, and the Hagiographa; similarly the oral law consists of Midrash, Halakah, and Haggadah. The communications between G.o.d and Israel were carried on by three, Moses, Aaron, and Miriam. Israel also is divided into three divisions, priests, Levites, and laymen; and they are, furthermore, the descendants of the three Patriarchs, Abraham, Isaac, and Jacob. For G.o.d has a preference for "the third": It was the third of Adam's sons, Seth, who became the ancestor of humanity, and so too it was the third among Noah's sons, Shem, who attained high station. Among the Jewish kings, too, it was the third, Solomon, whom G.o.d distinguished before all others. The number three plays a particularly important part in the life of Moses. He belonged to the tribe of Levi, which is not only the third of the tribes, but has a name consisting of three letters. He himself was the third of the children of the family; his own name consists of three letters; in his infancy he had been concealed by his mother throughout three months; and in the third month of the year, after a preparation of three days, did he receive the Torah on a mountain, the name of which consists of three letters. [179]

THE GENTILES REFUSE THE TORAH

The mountain on which G.o.d made his revelation bears six names: It is called the Desert Sin, because G.o.d there announced His commandments; it is called the Desert Kadesh, because Israel was sanctified there; the Desert Kadmut because the pre-existing Torah was there revealed; the Desert Paran because Israel there was greatly multiplied; the Desert Sinai because the hatred of G.o.d against the heathens began there, for the reason that they would not accept the Torah; and for this same reason is it called h.o.r.eh, because the annihilation of the heathens was there decreed by G.o.d.

[180] For the wrath of G.o.d against the heathens dates from their refusal to accept the Torah offered them.

Before G.o.d gave Israel the Torah, He approached every tribe and nation, and offered them the Torah, that hereafter they might have no excuse to say, "Had the Holy one, blessed be He, desired to give us the Torah, we should have accepted it." He went to the children of Esau and said, "Will ye accept the Torah?" They answered Him, saying, "What is written therein?" He answered them, "Thou shalt not kill." Then they all said: "Wilt Thou perchance take from us the blessing with which our father Esau was blessed? For he was blessed with the words, 'By thy sword shalt thou live." We do not want to accept the Torah." Thereupon He went to the children of Lot and said to them, "Will ye accept the Torah?" They said, "What is written therein?" He answered, "Thou shalt not commit unchast.i.ty." They said: "From unchast.i.ty do we spring; we do no want to accept the Torah." Then He went to the children of Ishmael and said to them, "Do ye want to accept the Torah?" They said to Him, "What is written therein?" He answered, "Thou shalt not steal." They said: "Wilt Thou take from us the blessing with which our father was blessed? G.o.d promised him: 'His hand will be against every man.' We do not want to accept the Thy Torah."

Thence He went to all the other nations, who likewise rejected the Torah, saying: "We cannot give up the law of our fathers, we do not want Thy Torah, give it to Thy people Israel." Upon this He came to Israel and spoke to them, "Will ye accept the Torah?"

They said to Him, "What is written therein?" He answered, "Six hundred and thirteen commandments." They said: "All that the Lord has spoken will we do and be obedient." [181] "O Lord of the world!" they continued, "We acted in accordance with Thy commandments before they were revealed to us. Jacob fulfilled the first of the Ten Commandments by bidding his sons put away strange G.o.ds that were among them. Abraham obeyed the commandment not to take the name of the Lord in vain, for he said: 'I have lifted up mine hand unto the Lord, the most high G.o.d.'

Joseph fulfilled the commandment to remember the Sabbath and keep it holy; and when his brothers came to him, he had everything for their welcome prepared on Friday. Isaac observed the law to honor his father and his mother, when he allowed Abraham to bind him on the altar as a sacrifice. Judah observed the commandment not to kill when he said to his brothers, 'What profit is it if we slay our brother and conceal his blood?' Joseph observed the law: 'Thou shalt not commit adultery,' when he repulsed the desire of the wife of Potiphar. The other sons of Jacob observed the commandment: 'Thou shalt not steal,' saying: 'How then should we steal out of thy lord's house silver and gold?' Abraham observed the commandment: 'Thou shalt not bear false witness,' for he was a true witness, and bore witness before all the world that Thou art the Lord of all creation. It was Abraham, also, who observed the last of the Ten Commandments 'Thou shalt not covet,' saying: 'I will not take from a thread even to a shoe-latchet.'" [182]

THE CONTEST OF THE MOUNTAINS

While the nations and peoples were refusing to accept the Torah, the mountains among themselves were fighting for the honor of being chosen as the spot for the revelation. One said: "Upon me shall the Shekinah of G.o.d rest, and mine shall be this glory,"

whereupon the other mountain replied: "Upon me shall the Shekinah rest, and mine shall be this glory." The mountain of Tabor said to the mountain of Hermon: "Upon me shall the Shekinah rest, mine shall be this glory, for in times of old, when in the days of Noah the flood came over the earth, all the mountains that are under the heavens were covered with water, whereas it did not reach my head, nay, not even my shoulder. All the earth was sunk under water, but I, the highest of the mountains, towered high above the waters, hence I am called upon to bear the Shekinah."

Mount Hermon replied to Mount Tabor: "Upon me shall the Shekinah rest, I am the destined one, for when Israel wished to pa.s.s through the Red Sea, it was I who enabled them to do so, for I settled down between the two sh.o.r.es of the sea, and they moved from one side to the other, through my aid, so that not even their clothes became wet." Mount Carmel was quite silent, but settled down on the sh.o.r.e of the sea, thinking: "If the Shekinah is to repose on the sea, it will rest upon me, and if it is to repose on the mainland, it will rest upon me." Then a voice out of the high heavens rang out and said: "The Shekinah shall not rest upon these high mountains that are so proud, for it is not G.o.d's will that the Shekinah should rest upon high mountains that quarrel among themselves and look upon one another with disdain. He prefers the low mountains, and Sinai among these, because it is the smallest and most insignificant of all. Upon it will He let the Shekinah rest." [183] The other mountains hereupon said to G.o.d, "Is it possible that Thou are partial, and wilt give us no reward for our good intention?" G.o.d replied: "Because ye have striven in My honor will I reward ye. Upon Tabor will I grant aid to Israel at the time of Deborah, and upon Carmel will I give aid to Elijah." [184]

Mount Sinai was given the preference not for its humility alone, but also because upon it there had been no wors.h.i.+pping of idols; whereas the other mountains, owing to their height, had been employed as sanctuaries by the idolaters. [185] Mount Sinai has a further significance, too, for it had been originally a part of Mount Moriah, on which Isaac was to have been sacrificed; but Sinai separated itself from it, and came to the desert. Then G.o.d said: "Because their father Isaac lay upon this mountain, bound as a sacrifice, it is fitting that upon it his children receive the Torah."

Hence G.o.d now chose this mountain for a brief stay during the revelation, for after the Torah had been bestowed, He withdrew again to heaven. In the future world, Sinai will return to its original place, Mount Moriah, when "the mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills." [186]

Just as Sinai was chosen as the spot for the revelation owing to its humility, so likewise was Moses. When G.o.d said to Moses, "Go, deliver Israel," he in his great humility, said: "Who am I that I should go to Pharaoh and lead the children of Israel out of Egypt?

There are n.o.bler and wealthier than I." But G.o.d replied: "Thou are a great man, thee have I chosen out of all Israel. Of thee shall the prophet of the future say, 'I have laid help upon one that is mighty; I have exalted on chosen out of the people.'" Moses in his humility, however, still stood apart and would not accept the office offered him, until G.o.d said to him "Why dost thou stand apart? If they are not to be delivered by thee, by none other will they be delivered."

When, likewise, at G.o.d's command Moses had erected the Tabernacle, he did not enter it, out of great humility, until G.o.d said to him, "Why dost thou stand outside? Thou are worthy to serve Me." [187]

THE TORAH OFFERED TO ISRAEL

On the second day of the third month, Moses received word form G.o.d to betake himself to Mount Sinai, for without this direct summons he would not have gone there. This time, as at all times, when G.o.d desired to speak with Moses, He twice called him by name, and after he had answered, "Here I am," G.o.d's revelation to him followed. [188] When Moses had been carried to G.o.d in a cloud, which was always ready to bear him to G.o.d and the restore him to men, G.o.d said to him: "Go and acquaint the women of Israel with the principles of Judaism, and try with kindly words to persuade them to accept the Torah; but expound the full contents of the Torah to the men, and with them speak solemn words concerning it."

There were several reasons for his going to the women first. G.o.d said: "When I created the world, I gave My commandment concerning the forbidden fruit to Adam only, and not to his wife Eve, and this omission had the effect that she tempted Adam to sin. Hence it appears advisable that the women first hear My commandments, and the men will then follow their counsel." [189]

G.o.d, furthermore, knew that women are more scrupulous in their observance of religious percepts, and hence He first addressed Himself to them. Then, too, G.o.d expected the women to instruct their children in the ways of the Torah, wherefore He sent His messenger first to them. [190]

The words that Moses was to address to the women as well as to the men, to the Sanhedrin as well as to the people, were as follows: "You yourselves have seen - for it is not from writings, or through tradition, or from the mouths of others that ye learn it - what I did for you in Egypt; for although they were idolaters, slayers of men, and men of lewd living, still I punished them not for these sins, but only for the wrong done to you. But ye will I carry on the wings of eagles, on the day of the revelation at Sinai, and ye will I bring to Me when the Temple shall be erected. Since I have wrought for you so many miracles, even before you had received the Torah and observed the laws, how many more miracles will I work for you, when you will have received the Torah and observed the laws! The beginning of all things is hard, but as soon as you will have grown accustomed to obedience, all else will be easy to you. If you will now observe the Abrahamic covenant, the Sabbath, and the commandment against idolatry, then will you be My possession; for although everything belongs to Me, Israel will be My especial possession, because I led them out of Egypt, and freed them from bondage. With respect to Israel, G.o.d is like one who receive many fields as an heritage, but one he purchased himself, and the one he earned was dearest to his heart. I will reign alone over you, as My possession, I and none other, so long as you keep yourselves aloof from other peoples. If not, other peoples shall reign over you. But if you obey Me, you shall be a nation, not only free from care, but also a nation of priests, and a holy nation."

If Israel had not sinned through wors.h.i.+pping the Golden Calf, there would be among them no caste of priests, the nation would have been a nation of priests, and it was only after their sin that the greater part of the people lost the right to priesthood.

G.o.d now instructed Moses to transmit to the people His words without adding to them or diminis.h.i.+ng from them, in the precise order and in the same tongue, the Hebrew. Moses hereupon betook himself to the people to deliver his message, without first seeing his family. He first addressed the word of G.o.d to the elders, for he never forgot the honor due the elders. Then, in simple and well arranged form, he repeated it to all the people, including the women. Joyfully and of his own impulse, every Israelite declared himself willing to accept the Torah, whereupon Moses returned to G.o.d to inform Him of the decision of the people. For although G.o.d, being omniscient, had no need of hearing from Moses the answer of the people, still propriety demands that one who is sent on a message return to make a report of his success to him who sent him. G.o.d hereupon said to Moses: "I will come to thee in a thick cloud and repeat to thee the commandments that I gave thee on Marah, so that what thou tellest them may seem to the people as important as what they hear from Me. But not only in thee shall they have faith, but also in the prophets and sages that will come after thee."

Moses then returned to the people once more, and explained to them the serious effects that disregard of the law would have upon them. The first time he spoke to them about the Torah, he expounded its excellencies to them, so as to induce them to accept it; but now he spoke to them of the terrible punishments they would bring upon themselves, if they did not observe the laws. The people did not, however, alter their resolution, but were full of joy in the expectation of receiving the Torah. They only wished Moses to voice to G.o.d their desire to hear Him impart His words directly to them, so they said to Moses, "We want to hear the words of our King from Himself." They were not even content with this, but wanted to see the Divine presence, for "hearing is not like seeing."

G.o.d granted both their wishes, and commanded Moses to tell them to prepare themselves during the next two days for receiving the Torah. [191]

ISRAEL PREPARES FOR THE REVELATION

Just as one who is to be admitted to Judaism must first submit to the three ceremonies of circ.u.mcision, baptism, and sacrifice, so Israel did not receive the Torah until they had performed these three ceremonies. They had already undergone circ.u.mcision in Egypt. Baptism was imposed upon them two days before the revelation on Mount Sinai. On the day preceding the revelation Moses recorded in a book the covenant between Israel and their G.o.d, and on the morning of the day of the revelation, sacrifices were offered as a strengthening of the covenant. [192]

As there were no priests at that time, the service was performed by the elders of Israel, who in spite of their age performed their duty with youthful vigor. [193] Moses erected an altar on Mount Sinai, as well as twelve memorial pillars, one for each tribe, and then bade them bring bulls, as a burnt offering and a peace offering.

[194] The blood of these animals was then separated exactly into two halves. This was attended to by the angel Michael, who guided Moses' hand, and so conducted the separation of the blood that there might be not a drop more in one half than in the other. G.o.d upon this said to Moses: "Sprinkle the one half of the blood upon the people, as a token that they will not barter My glory for the idols of other peoples; and sprinkle the other half on the altar, as a token that I will not exchange them for any other nation." Moses did as he was bidden, and lo! the miracle came to pa.s.s that the blood of a few animals sufficed to sprinkle every single Israelite.

Before this covenant between G.o.d and Israel had been made, Moses read aloud to the people all of the Torah, that they might know exactly what they were taking upon themselves. This covenant was made a second time in the desert of Moab by Moses, and a third time by Joshua after the entrance into the promised land, on the mountains of Gerizim and Ebal. [195]

Although the people had now clearly expressed their desire to accept the Torah, still G.o.d hesitated to give it to them, saying: "Shall I without further ado give you the Torah? Nay, bring Me bondsmen, that you will observe it, and I will give you the Torah."

Israel: "O Lord of the world! Our fathers are bondsmen for us."

G.o.d: "Your fathers are My debtors, and therefore not good bondsmen. Abraham said, 'Whereby shall I know it?' and thus proved himself lacking in faith. Isaac loved Esau, whom I hated, and Jacob did not immediately upon his return from Padan-Aram keep his vow that he had made upon his way there. Bring Me good bondsmen and I will give you the Torah." Israel: "Our prophets shall be our bondsmen." G.o.d: "I have claims against them, for 'like foxes in the deserts became your prophets.' Bring Me good bondsmen and I will give you the Torah." Israel: "We will give Thee our children as bondsmen." G.o.d: "Well, then, these are good bondmen, on whose bond I will give you the Torah." Hereupon the Israelites brought their wives with their babes at their b.r.e.a.s.t.s, and their pregnant wives, and G.o.d made the bodies of the pregnant women transparent as gla.s.s, and He addressed the children in the womb with these words: "Behold, I will give your fathers the Torah. Will you be surety for them that they will observe it?" They answered: "Yea." He furthermore said: "I am your G.o.d." They answered: "Yea." "Ye shall have no other G.o.ds." They said: "Nay."

In this wise the children in the womb answered every commandment with "Yea," and every prohibition with "Nay." As it was the little children upon whose bond G.o.d gave His people the Torah, it comes to pa.s.s that many little children die when Israel does not observe the Torah. [196]

THE REVELATION ON MOUNT SINAI

From the first day of the third month, the day on which Israel arrived at Mount Sinai, a heavy cloud rested upon them, and every one except Moses was forbidden to ascend the mountain, yea, they durst not even stay near it, lest G.o.d smite those who pushed forward, with hail or fiery arrows. [197] The day of the revelation announced itself as an ominous day even in the morning, for diverse rumblings sounded from Mount Sinai. Flashes of lightning, accompanied by an ever swelling peal of horns, moved the people with mighty fear and trembling. G.o.d bent the heavens, moved the earth, and shook the bounds of the world, so that the depths trembled, and the heavens grew frightened. His splendor pa.s.sed through the four portals of fire, earthquake, storm and hail. The kings of the earth trembled in their palaces, and they all came to the villain Balaam, and asked him if G.o.d intended the same fate for them as for the generation of the flood. But Balaam said to them: "O ye fools! The Holy One, blessed be He, has long since promised Noah never again to punish the world with a flood." The kings of the heathen, however, were not quieted, and furthermore said: "G.o.d has indeed promised never again to bring a flood upon the world, but perhaps He now means to destroy it by means of fire." Balaam said: "Nay, G.o.d will not destroy the world either through fire or through water. The commotion throughout nature was caused through this only, that He is not about to bestow the Torah upon His people. 'The Eternal will give strength unto His people.'" At this all the kings shouted, "May the Eternal bless His people with peace," and each one, quieted in spirit, went to his house. [198]

Just as the inhabitants of the earth were alarmed at the revelation, and believed the end of all time had arrived, so too did the earth.

She thought the resurrection of the dead was about to take place, and she would have to account for the blood of the slain that she had absorbed, and for the bodies of the murdered whom she covered. The earth was not calmed until she heard the first words of the Decalogue. [199]

Although phenomena were perceptible on Mount Sinai in the morning, still G.o.d did not reveal Himself to the people until noon.

For owing to the brevity of the summer nights, and the pleasantness of the morning sleep in summer, the people were still asleep when G.o.d had descended upon Mount Sinai. Moses betook himself to the encampment and awakened them with these words: "Arise from your sleep, the bridegroom is at hand, and is waiting to lead his bride under the marriage-canopy." Moses, at the head of the procession, hereupon brought the nation to its bridegroom, G.o.d, to Sinai, himself going up the mountain. [200] He said to G.o.d: "Announce Thy words, Thy children are ready to obey them."

These words of Moses rang out near and far, for on the occasion, his voice, when he repeated the words of G.o.d to the people, had as much power as the Divine voice that he heard. [201]

It was not indeed quite of their own free will that Israel declared themselves ready to accept the Torah, for when the whole nation, in two divisions, men and women, approached Sinai, G.o.d lifted up this mountain and held it over the heads of the people like a basket, saying to them: "If you accept the Torah, it is well, otherwise you will find you grave under this mountain." They all burst into tears and poured out their heart in contrition before G.o.d, and then said: "All that the Lord hath said, will we do, and be obedient." [202] Hardly had they uttered these words of submission to G.o.d, when a hundred and twenty myriads of angels descended, an provided every Israelite with a crown and a girdle of glory - Divine gifts, which they did not lose until they wors.h.i.+pped the Golden Calf, when the angels came and took the gifts away from them. [203] At the same time with these crowns and girdles of glory, a heavenly radiance was shed over their faces, but this also they later lost through their sins. Only Moses retained it, whose face shone so brightly, that if even to-day a crack were made in his tomb, the light emanating from his corpse would be so powerful that it could not but destroy all the world. [204]

After G.o.d had bestowed upon Israel these wonderful gifts, He wanted to proceed to the announcement of the Torah, but did not desire to do so while Moses was with Him, that the people might not say it was Moses who had spoken out of the cloud. Hence He sought an excuse to be rid of him. He therefore said to Moses: "Go down, warn the people, that they shall not press forward to see, for if even one of them were to be destroyed, the loss to Me would be as great as if all creation had been destroyed. Bid Nadab and Abihu also, as well as the first born that are to perform priestly duties, beware that they do not press forward." Moses, however, desirous of remaining with G.o.d, replied: "I have already warned the people and set the bounds beyond which they may not venture." G.o.d hereupon said to Moses: "Go, descend and call upon Aaron to come up with thee, but let him keep behind thee, while the people do not move beyond the positions thou hadst a.s.signed them." Hardly had Moses left the mountain, when G.o.d revealed the Torah to the people. [205]

This was the sixth revelation of G.o.d upon earth since the creation of the world. The tenth and last is to take place on the Day of Judgement.

The heavens opened and Mount Sinai, freed from the earth, rose into the air, so that its summit towered into the heavens, while a thick cloud covered the sides of it, and touched the feet of the Divine Throne. [206] Accompanying G.o.d on one side, appeared twenty-two thousand angels with crowns for the Levites, the only tribe that remained true to G.o.d while the rest wors.h.i.+pped the Golden Calf. On the second side were sixty myriads, three thousand five hundred and fifty angels, each bearing a crown of fire for each individual Israelite. Double this number of angels was on the third side, whereas on the fourth side they were simply innumerable. For G.o.d did not appear from one direction, but from all four simultaneously, which, however, did not prevent His glory from filling the heaven as well as all the earth. [207]

In spite of these innumerable hosts of angels there was no crowding on Mount Sinai, no mob, there was room for all the angels that had appeared in honor of Israel and the Torah. They had, however, at the same time received the order to destroy Israel in case they intended to reject the Torah. [208]

THE FIRST COMMANDMENT

The first word of G.o.d on Sinai was Anoki, "It is I." It was not a Hebrew word, but and Egyptian word that Israel first heard from G.o.d. He treated them as did that king his home-coming son, whom, returning from a long stay over sea, he addressed in the language the son had acquired in a foreign land. So G.o.d addressed Israel in Egyptian, because it was the language they spoke. At the same time Israel recognized in this word "Anoki," that is was G.o.d who addressed them. For when Jacob had a.s.sembled his children around his death-bed, he warned them to be mindful of the glory of G.o.d, and confided to them the secrets that G.o.d would hereafter reveal to them with the word "Anoki." He said: "With the word 'Anoki' He addressed my grandfather Abraham; with the word 'Anoki' He addressed my father Isaac, and with the word 'Anoki' He addressed me. Know, then, that when He will come to you, and will so address, you, it will be He, but not otherwise." [209]

When the first commandment had come out of the mouth of G.o.d thunder and lightning proceeded from His mouth, a torch was at His right, and a torch at His left, and His voice flew through the air, saying: "My people, My people, House of Israel! I am the Eternal, you G.o.d, who brought you out of the land of Egypt."

When Israel heard the awful voice, they flew back in their horror twelve miles, until their souls fled from them. Upon this the Torah turned to G.o.d, saying: "Lord of the world! Hast Thou given me to the living, or to the dead?" G.o.d said: "To the living." The Torah: "But they are all dead." G.o.d: "For thy sake will I restore them to life." Hereupon He let fall upon them the dew that will hereafter revive the dead, and they returned to life.

The trembling of heaven and earth that set in upon the perception of the Divine voice, alarmed Israel so greatly that they could hardly stand on their feet. G.o.d hereupon sent to every one of them two angels; on lay his hand upon the heart of each, that his soul might not depart, and on to lift the head of each, that he might behold his Maker's splendor. They beheld the glory of G.o.d as well as the otherwise invisible word when it emanated from the Divine vision, and rolled forward to their ears, whereupon they perceived these words: "Wilt thou accept the Torah, which contains two hundred and forty-eight commandments, corresponding to the number of the members of they body?" They answered: "Yea, yea."

Then the word pa.s.sed from the ear to the mouth; it kissed the mouth, then rolled again to the ear again to the ear, and called to it: "Wilt thou accept the Torah, which contains three hundred and sixty-five prohibitions, corresponding to the days of the year?" And when they replied, "Yea, yea," again the word turned from the ear to the mouth and kissed it. After the Israelites had in this wise taken upon themselves the commandments and the prohibitions, G.o.d opened the seven heavens and the seven earths, and said: "Behold, these are My witnesses that there is none like Me in the heights or on earth! See that I am the Only One, and that I have revealed Myself in My splendor and My radiance! If anyone should say to you, 'Go, serve other G.o.ds,' then say: 'Can one who has seen his Maker, face to face, in His splendor, in His glory and His strength, leave Him and become an idolater?' See, it is I that have delivered you out of the house of bondage; it is I that cleaved the seas before you and led you on dry land, while I submerged you enemies in the depths. [210] I am the G.o.d of the dry land as well as the sea, of the past as well as of the future, the G.o.d of this world as well as of the future worlds. [211] I am the G.o.d of all nations, but only with Israel is My name allied. If they fulfil My wishes, I, the Eternal, am merciful, gracious and long suffering, and abundant in goodness and truth; but if you are disobedient, then will I be a stern judge. If you had not accepted the Torah, no punishment could have fallen upon you were you not to fulfil it, but now that you have accepted it, you must obey it." [212]

In order to convince Israel of the unity and uniqueness of G.o.d, He bade all nature stand still, that all might see that there is nothing beside Him. When G.o.d bestowed the Torah, no bird sang, no ox lowed, the Ofannim did not fly, the Seraphim uttered not their "Holy, holy, holy," the sea did not roar, no creature uttered a sound - all listened in breathless silence to the words announced by an echoless voice, "I am the Lord you G.o.d." [213]