The Legends of the Jews Volume III Part 7

As the chips falling from the precious stone were designed for Moses alone, so too had originally the Torah, written on these tables, been intended only Moses and his descendants; but he was benevolent of spirit, and imparted the Torah to Israel. [306] The wealth that Moses procured for himself in fas.h.i.+oning the Torah, was a reward for having taken charge of the corpse of Joseph while all the people were appropriating to themselves the treasures of Egyptians. G.o.d now said: "Moses deserves the chips from the tables. Israel, who did not occupy themselves with labors of piety, carried off the best of Egypt at the time of their exodus. Shall Moses, who saw to the corpse of Joseph, remain poor? Therefore will I make him rich through these chips." [307]

During the forty days he spent in heaven, Moses received beside the two tables all the Torah - the Bible, Mishnah, Talmud, and Haggadah, yea, even all that ever clever scholars would ask their teacher was revealed to him. When he now received the command from G.o.d to teach all this to Israel, he requested G.o.d to write down all the Torah and to give it to Israel in that way. But G.o.d said: "Gladly would I give them the whole in writing, but it is revealed before Me that the nations of the world will hereafter read the Torah translated into Greek, and will say: 'We are the true Israel, we are the children of G.o.d.' Then I shall say to the nations: 'Ye claim to be MY children, do ye not know that those only are My children to whom I have confided My secret, the oral teaching?'" This was the reason why the Pentateuch only was given to Moses in writing, and the other parts of the Torah by word of mouth. Hence the covenant G.o.d made with Israel reads: "I gave ye a written and an oral Torah. My covenant with you says that ye shall study the written Torah as a written thing, and the oral as an oral; but in case you confound the one with the other you will not be rewarded. For the Torah's sake alone have I made a covenant with you; had ye not accepted the Torah, I should not have acknowledged you before all other nations. Before you accepted the Torah, you were just like all other nations, and for the Torah's sake alone have I lifted you above the others. Even your king, Moses, owes the distinction he enjoys in this world and in the world hereafter to the Torah alone. Had you not accepted the Torah, then should I have dissolved the upper and the under worlds into chaos." [308]

Forty days and forty nights Moses now devoted to the study of the Torah, and in all the time he ate no bread and drank no water, acting in accordance with the proverb, "If thou enterest a city, observe its laws." The angels followed this maxim when they visited Abraham, for they there ate like men; and so did Moses, who being among angels, like the angels partook of no food. He received nourishment from radiance of the Shekinah, which also sustains the holy Hayyot that bear the Throne. Moses spent the day in learning the Torah from G.o.d, and the night in repeating what he had learned. In this way he set an example for Israel, that they might occupy themselves with the Torah by night and by day.

During this time Moses also wrote down the Torah, although the angels found it strange that G.o.d should have given him the commission to write down the Torah, and gave expression to their astonishment in the following words, that they addressed to G.o.d: "How is it that Thou givest Moses permission to write, so that he may write whatever he will, and say to Israel, 'I gave you the Torah, I myself wrote it, and then gave it to you?'" But G.o.d answered: "Far be it from Moses to do such a thing, he is a faithful servant!"

When Moses had complete the writing of the Torah, he wiped his pen on the hair of his forehead, and from this heavenly ink that cleaved to his forehead originated the beams of light that radiated from it. [309] In this way G.o.d fulfilled to Moses the promise: "Before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation." [310] On Moses' return from heaven, the people were greatly amazed to see his face s.h.i.+ning, and there was fear, too, in their amazement. This fear was a consequence of their sin, for formerly they had been able to bear without fear the sight of "the glory of the Lord that was like devouring fire," although it consisted of seven sheaths of fire, laid one over another; but after their transgression they could not even bear to look upon the countenance of the man who had been the intermediator between themselves and G.o.d. [311] But Moses quieted them, and instantly set about imparting to the people the Torah he had received from G.o.d.

His method of instruction was as follows: first came Aaron, to whom he imparted the word of G.o.d, and as soon as he had finished with Aaron, came the sons of Aaron, Eleazar and Ithamar, and he instructed them, while Aaron sat at his right hand, listening.

When he had finished with the sons of Aaron, the elders appeared to receive instruction, while Eleazar sat at the right hand of his father, and Ithamar at the left hand of Moses, and listened; and when he had finished with the elders, the people came and received instruction, whereupon Moses withdrew. Then Aaron went over what had been taught, and his sons likewise, and the elders, until every one, from Aaron down to every man out of the people, had four times repeated what he had learned, for in this way had G.o.d bidden Moses impress the Torah four times upon Israel. [312]

THE CENSUS OF THE PEOPLE

At sight of the rays that emanated from Moses' face, the people said to him: "We were humbled by G.o.d owing to that sin we had committed. G.o.d, thou sayest, had forgiven us, and is reconciled to us. Thou, Moses, were include in our humiliation, and we see that He has once more exalted thee, whereas, in spite of the reconciliation with G.o.d, we remain humbled." Hereupon Moses betook himself to G.o.d and said; "When Thou didst humble them, Thou didst humble me also, hence shouldst Thou now raise them too, if Thou has raised me." G.o.d replied: "Truly, as I have exalted thee, so will I exalt them also; record their number, and through this show the world how near to My heart is the nation that before all others acknowledged Me as their king, singing by the Red Sea: 'This is my G.o.d, and I will exalt Him.'" Moses then said to G.o.d: "O Lord of the world! Thou hast so many nation in Thy world, but Thou carest nothing about recording their numbers, and only Israel dost Thou bid me count." G.o.d replied: "All these mult.i.tudes do not belong to Me, they are doomed to the destruction of Gehenna, but Israel is My possession, and as a man most prizes the possession he paid for most dearly, so is Israel most dear to Me, because I have with great exertions made it My own." [313] Moses further said to G.o.d: "O Lord of the world! To our father Abraham Thou made the following promises: 'And I will make thy seed as the stars in the heavens,' but now Thou biddest me number Israel. If their forefather Abraham could not count them, how, then, should I?" But G.o.d quieted Moses, saying: "Thou needest not actually count them, but if thou wouldst determine their number, add together the numerical value of the names of the tribes, and the result will be their number." And truly in this way did Moses procure the sum total of the Jews, which amounted to sixty myriads less three thousand, the three thousand having been swept away by the plague in punishment for their wors.h.i.+p of the Golden Calf. Hence the difference between the number at the exodus from Egypt, when Moses had counted them for the first time, and the number at the second census, after the losses incurred by the plague. G.o.d treated Israel as did that king his herd, who ordered the shepherds tell the tale of the sheep when he heard that wolves had been among them and had killed some, having this reckoning made in order to determine the amount of his loss.

The occasions on which, in the course of history, Israel were numbered, are as follows: Jacob counted his household upon entering Egypt; Moses counted Israel upon the exodus from Egypt; after the wors.h.i.+p of the Golden Calf; at the arrangement into camp divisions; and at the distribution of the promised land. Saul twice inst.i.tuted a census of the people, the first time when he set out against Nahash, the Ammonite, and the second time when he set out in war upon Amalek. It is significant of the enormous turn in the prosperity of the Jews during Saul's reign, that at the first census every man put down a pebble, so that the pebbles might be counted, but at the second census the people were so prosperous that instead of putting down a pebble, every man brought a lamb.

There was a census in the reign of David, which, however, not having been ordered by G.o.d, had unfortunate consequences both for the king and for the people. Ezra inst.i.tuted the last census when the people returned from Babylon to the Holy Land. Apart from these nine censuses, G.o.d will Himself count His people in the future time when their number will be so great that no mortal will be able to count them. [314]

There was an offering to the sanctuary connected with the second census in Moses' time, when every one above twenty years of age had to offer up half a shekel. For G.o.d said to Moses: "They indeed deserve death for having made the Golden Calf, but let each one offer up to the Eternal atonement money for his soul, and in this way redeem himself from capital punishment." When the people heard this, they grieved greatly, for they thought: "In vain did we exert ourselves in taking booty from the Egyptians, if we are not to yield up our hard-earned possessions as atonement money. The law prescribes that a man pay fifty shekels of silver for dishonoring a woman, and we who have dishonored the word of G.o.d, should have to pay at least an equal amount. The law furthermore decrees that if an ox kill a servant, his owner shall pay thirty shekels of silver, hence every Israelite should have to discharge such a sum, for 'we changed our glory into the similitude of an ox that eateth gra.s.s.' But these two fines would not suffice, for we slandered G.o.d, He who brought us out of Egypt, by calling out to the Calf, 'This is thy G.o.d, that brought thee up out of Egypt,'

and slander is punishable by law with one hundred shekels of silver." G.o.d who knew their thoughts, said to Moses: "Ask them why they are afraid. I do not ask of them to pay as high a fine as he who dishonors or seduces a woman, nor the penalty of a slanderer, nor that of the owner of a goring ox, all that I ask of them is this,"

and hereupon he showed Moses at the fire a small coin that represented the value of half a shekel. This coin each one of those who had pa.s.sed through the Red Sea was to give as an offering.

There were several reasons why G.o.d asked particularly for the value of half a shekel as a penalty. As they committed their sin, the wors.h.i.+p of the Golden Calf, in the middle, that is the half of the day, so they were to pay half of a shekel; and, furthermore, as they committed their sin in the sixth hour of the day, so were they to pay half a shekel, which is six grains of silver. This half shekel, furthermore, contains ten gerahs, and is hence the corresponding fine for those who trespa.s.sed the Ten Commandments. The half shekel was also to be an atonement for the sin committed by the ten sons of Jacob, who sold their brother Joseph as a slave, for whom each had received half a shekel as his share. [315]

THE ERECTION OF THE TABERNACLE COMMANDED

When, on that memorable Day of Atonement, G.o.d indicated His forgiveness to Israel with the words, "I have forgiven them according as I have spoken," Moses said: "I now feel convinced that Thou hast forgiven Israel, but I wish Thou wouldst show the nations also that Thou are reconciled with Israel." For these were saying: "How can a nation that heard G.o.d's word on Sinai, 'Thou shalt have no other G.o.ds before Me,' and that forty days later called out to the Calf, 'This is thy G.o.d, O Israel,' expect that G.o.d would ever be reconciled to them?" G.o.d therefore said to Moses: "As truly as thou livest, I will let My Shekinah dwell among them, so that all my know that I have forgiven Israel. My sanctuary in their midst will be a testimony of My forgiveness of their sins, and hence it may well be called a 'Tabernacle of Testimony.'" [316]

The erection of a sanctuary among Israel was begun in answer to a direct appeal from the people, who said to G.o.d: "O Lord of the world! The kings of the nations have palaces in which are set a table, candlesticks, and other royal insignia, that their king may be recognized as such. Shalt not Thou, too, our King, Redeemer, and Helper, employ royal insignia, that all the dwellers of the earth may recognize that Thou are their King?" G.o.d replied: "My children, the kings of the flesh and blood need all these things, but I do not, for I need neither food nor drink; nor is light necessary to Me, as can well be seen by this, that My servants, the sun and the moon, illuminate all the world with the light they receive from Me; hence ye need do none of these things for Me, for without these signs of honor will I let all good things fall to your lot in recognition of the merits of your fathers." But Israel answered: "O Lord of the world! We do not want to depend on our fathers.

'Doubtless Thou are our Father, though Abraham be ignorant of us, and Israel acknowledge us not." G.o.d hereupon said: "If you now insist upon carrying out your wish, do so, but do it in the way I command you. It is customary in the world that whosoever had a little son, cares for him, anoints him, washes him, feeds him, and carries him, but as soon as the son is come of age, he provides for his father a beautiful dwelling, a table, and a candlestick. So long as you were young, did I provide for you, washed you, fed you with bread and meat, gave you water to drink, and bore you on eagles'

wings; but now that you are come of age, I wish you to build a house for Me, set therein a table and a candlestick, and make an altar of incense within it." [317] G.o.d then gave them detailed instruction for furnis.h.i.+ng the Tabernacle, saying to Moses; "Tell Israel that I order them to build Me a tabernacle not because I lack a dwelling, for, even before the world had been created, I had erected My temple in the heavens; but only as a token of My affection for you will I leave My heavenly temple and dwell among you, 'they shall make Me a sanctuary, that I may dwell among them.'"

At these last words Moses seized by a great fear, such as had taken possession of him only on two other occasions. Once, when G.o.d said to him, "Let each give a ransom for his soul," when, much alarmed, he said: "If a man were to give all that he hath for his soul, it would not suffice." G.o.d quieted him with the words, "I do not ask what is due Me, but only what they can fulfil, half a shekel will suffice." Then again, fear stirred Moses when G.o.d said to him: "Speak to Israel concerning My offering, and My bread for My sacrifices made by fire," and he said trembling, "Who can bring sufficient offerings to Thee? 'Lebanon is not sufficient to burn, nor the beast thereof sufficient for a burnt offering.'" Then again G.o.d quieted him with the words, "I demand not according to what is due Me, but only that which they can fulfil, one sheep as a morning sacrifice, and one sheep as an evening sacrifice." The third time, G.o.d was in the midst of giving Moses instructions concerning the building of the sanctuary, when Moses exclaimed in fear: "Behold, the heaven and heaven of heavens cannot contain Thee, how much less this sanctuary that we are to build Thee?"

And this time also G.o.d quieted him with the words, "I do not ask what is due Me, but only that which they can fulfil; twenty boards to the north, as many to the south, eight in the west, and I shall then so draw My Shekinah together that it may find room under them." [318] G.o.d was indeed anxious to have a sanctuary erected to Him, it was the condition on which He led them out of Egypt, [319] yea, in a certain sense the existence of all the world depended on the construction of the sanctuary, for when the sanctuary had been erected, the world stood firmly founded, whereas until then it had always been swaying hither and thither.

[320] Hence the Tabernacle in its separate parts also corresponded to the heaven and the earth, that had been created on the first day.

As the firmament had been created on the second day to divide the waters which were under the firmament from the waters which were above, so there was a curtain in the Tabernacle to divide between the holy and the most holy. As G.o.d created the great sea on the third say, so did He appoint the laver in the sanctuary to symbolize it, and as He had on that day destined the plant kingdom as nourishment for man, so did He now require a table with bread in the Tabernacle. The candlestick in the Tabernacle corresponded to the two luminous bodies, the sun and the moon, created on the fourth day; and the seven branches of the candlestick corresponded to the seven planets, the Sun, Venus, Mercury, the Moon, Saturn, Jupiter, and Mars. Corresponding to the birds created on the fifth day, the Tabernacle contained the Cherubim, that had wings like birds. On the sixth, the last day of creation, man had been created in the image of G.o.d to glorify his Creator, and likewise was the high priest anointed to minister in the Tabernacle before the Lord and Creator. [321]

THE MATERIALS FOR THE CONSTRUCTION OF THE TABERNACLE

When, on the Day of Atonement, G.o.d said to Moses, "Let them make Me a sanctuary, that I may dwell among them," that the nations of the world might see that He has forgiven Israel their sin, the wors.h.i.+p of the Golden Calf, it was gold He bade them bring for the adornment of the sanctuary. G.o.d said: "The gold of the Tabernacle shall serve as an expiation for the gold they employed in the construction of the Golden Calf. Besides gold, let them bring Me twelve other materials for the construction of the Tabernacle: 'silver, bra.s.s, and blue, and purple, and scarlet, fine linen, and goats' hair, and rams' skins dyed red, and badgers' skins, and s.h.i.+ttim wood, oil for the light, spices for anointing-oil, and for sweet incense, onyx stones and stones to be set in the ephod and in the breastplate.'" To these instructions, G.o.d added these words: "But do not suppose that you are giving Me these thirteen objects as gifts, for thirteen deed did I perform for you in Egypt, which these thirteen objects now repay. For 'I clothed you with broidered work, and shod you with badgers' skins, and girded you about with fine linen, and I covered you with silk. I decked you also with ornaments, and I put bracelets upon your arms, and chains about your necks. And I put jewels on your foreheads, and earrings in your ears, and a beautiful crown upon your heads.' But in the future world, in return for these thirteen offerings to the Tabernacle, you shall receive thirteen gifts from Me, when 'I shall create upon every dwelling place of Mount Zion, and upon her a.s.semblies, a cloud and smoke by day, and the s.h.i.+ning of a flaming fire by night, for upon all the glory shall be a defence. And there shall be a tabernacle for a shadow in the daytime from the heat, and for a place of refuge, and for a covert, from storms and from rain.'" G.o.d continued: "Give your contributions to the sanctuary with a willing heart. Do not think that you need give anything out of your pockets, for all you have belongs to Me, through whom you received it in you pa.s.sage through the Red Sea, when you took their wealth from the Egyptians. [322] I demand nothing from the other nations, but from you I do so, because it was I that led you out of Egypt. But you shall erect a sanctuary to Me not in this world only, but in the future world also. At first the Torah dwelt with Me, but now that it is in your possession, you must let Me dwell among you with the Torah."

Through the various objects G.o.d bade them dedicate to the sanctuary, the course of their history was indicated. The gold signified their yoke under Babylon, "the head of golds;" the silver pointed toward the sovereignty of Persia and Media, who through silver tried to bring about the destruction of Israel; bra.s.s stood for the Greek Empire, that like this metal is of inferior quality, its rule also was less significant than that of its predecessors in the sovereignty over the world; the ram's skins dyed red indicate the sovereignty of "red Rome." G.o.d now said to Israel: "Although you now behold the four nations that will hold sway over you, still shall I send you help out of your bondage, 'oil for the light,' the Messiah, who will enlighten the eyes of Israel, and who will make use of 'spices for anointing-oil,' for he will anoint the high priest, that once again 'I may accept you with your sweet savour.'" [323]

When Moses was in heaven, G.o.d showed him the Tabernacle, as well as models for all the holy vessels therein, hence Moses naturally supposed that he was destined to be the builder of the Tabernacle. But he was mistaken, for when he was about to leave heaven, G.o.d said to Moses: "Thee have I appointed king, and it does not behoove a king to execute works in person, but to give people directions. Therefore thou are not to execute the building of the Tabernacle in person, but thou art to give them thy directions to be executed." Moses now asked G.o.d whom he should select as the man to carry out his orders, whereupon G.o.d fetched out the book of Adam and laid it before Moses. In this book he found recorded all the generations, from the creation of the world to the resurrection of the dead, and the kings, leaders, and prophets set down beside every generation. Then G.o.d said to Moses: "In that hour did I decree every man's calling, and Bezalel was then appointed to his task." [324]

BEZALEL

Bezalel was, first of all, of a n.o.ble line. His father Hur was a son of Caleb from his union with Miriam, Moses' sister, that Hur who gave his life to restrain Israel from the wors.h.i.+p of the Golden Calf.

As a reward for his martyrdom, his son Bezalel was to build the Tabernacle, and one of his later descendants, King Solomon, was to build the Temple at Jerusalem. Bezalel was not only of a distinguished family, he was himself a man of distinction, possessed of wisdom, insight, and understanding. By means of these three G.o.d created the world; Bezalel erected the Tabernacle.

Through their aid was the Temple complete, and even in the future world will it be wisdom, insight, and understanding, these three that G.o.d will employ to set up the new Temple. Bezalel, furthermore, had wisdom in the Torah, insight into the Halakah, and understanding in the Talmud, [325] but more than this, he was well versed in secret lore, knowing as he did the combination of letters by means of which G.o.d created heaven and earth. The name Bezalel, "in the shadow of G.o.d," was most appropriate for this man whose wisdom made clear to him what none could know save one who dwelt "in the shadow of G.o.d."

Moses had an instant opportunity of testing the wisdom of this builder appointed by G.o.d. G.o.d had bidden Moses first to erect the Tabernacle, then the Holy Ark, and lastly to prepare the furnis.h.i.+ngs of the Tabernacle; but Moses, to put Bezalel's wisdom to the test, ordered him to construct first the Holy Ark, then the furnis.h.i.+ngs of the Tabernacle, and only then the sanctuary.

Hereupon wise Bezalel said to Moses: "O our teacher Moses, it is the way of man first to build his house, and only then to provide its furnis.h.i.+ngs. Thou biddest me first provide furnis.h.i.+ngs and then build a sanctuary. What shall I do with the furnis.h.i.+ngs when there is no sanctuary ready to receive them?" Moses, delighted with Bezalel's wisdom, replied: "Now truly, the command was given just as thou sayest. Wert thou, perchance, 'in the shadow of G.o.d,'

that thou knewest it?"

Although G.o.d knew that Bezalel was the right man for the erection of the Tabernacle, still He asked Moses, "Dost thou consider Bezalel suited to this task?" Moses replied: "O Lord of the world!

If Thou considerest him suitable, then surely do I!" But G.o.d said: "Go, nevertheless, and ask Israel if they approve My choice of Bezalel." Moses did as he was bidden, and the people a.s.sented in these words: "If Bezalel is judged good enough by G.o.d and by thee, a.s.suredly he is approved by us." [326] As the builder of the Tabernacle, G.o.d gave Bezalel five other names to bear. He called him Reaiah, "to behold," for Bezalel was beheld by G.o.d, by Moses, and by Israel, as the one who had been decreed for his activity since the beginning of the world. He called him "the son of Shobal," because he had erected the Tabernacle that towered high, like a dove-cote. He called him Jahath, "the Trembler," because he made the sanctuary, the seat of the fear of G.o.d. He called him Ahamai, because, through his work, the sanctuary, Israel, and G.o.d were united; and finally Lahad, as the one who brought splendor and loftiness it Israel, for the sanctuary is the pride and splendor of Israel.

At the side of Bezalel, the n.o.ble Judean, worked Oholiab, of the insignificant tribe of Dan, to show that "before G.o.d, the great and the lowly are equal." And as the Tabernacle rose, thanks to the combined efforts of a Judean and a Danite, so too did the Temple of Jerusalem, which was built at the command of the Judean Solomon by the Danite Hiram. [327] As the head-workers of the Tabernacle were filled with the holy spirit of G.o.d in order to accomplish their task aright, so too were all who aided in its construction, yes, even the beasts that were employed on this occasion possessed wisdom, insight, and understanding. [328]

THE ARK WITH THE CHERUBIM

The very first thing that Bezalel constructed was the Ark of the Covenant, contrary to Moses' order, first to erect the Tabernacle and then to supply its separate furnis.h.i.+ngs. He succeeded in convincing Moses that it was the proper thing to begin with the Ark, saying: "What is the purpose of this Tabernacle?" Moses: "That G.o.d may let His Shekinah rest therein, and so teach the Torah to His people Israel." Bezalel: "And where dost thou keep the Torah?" Moses: "As soon as the Tabernacle shall have been complete, we shall make the Ark for keeping the Torah." Bezalel: "O our teacher Moses, it does not become the dignity of the Torah that in the meanwhile it should lie around like this, let us rather first make the Ark, put the Torah into it, and then continue with the erection of the Tabernacle, for the Tabernacle exists only for the sake of the Torah." Moses saw the justice of this argument, and Bezalel began his work with the construction of the Ark. In this he followed the example of G.o.d, who created light before all the rest of the creation. So Bezalel first constructed the Ark that contains the Torah, the light that illuminates this world and the other world; and only then followed the rest. [329]

The Ark consisted of three caskets, a gold one, the length of then spans and a fractional part; within this a wooden one, nine spans long, and within this wooden one, one of gold, eight spans long, so that within and without the wooden was overlaid with the golden caskets. The Ark contained the two tables of the Ten Commandments as well as the Ineffable Name, and all His other epithets. The Ark was an image of the celestial Throne, and was therefore the most essential part of the Tabernacle, so that even during the march it was spread over with a cloth wholly of blue, because this color is similar to the color of the celestial Throne. It was through the Ark, also, that all the miracles on the way through the desert had been wrought. Two sparks issued from the Cherubim that shaded the Ark, and these killed all the serpents and scorpions that crossed the path of the Israelites, and furthermore burned all thorns that threatened to injure the wanderers on their march through the desert. The smoke rising from these scorched thorns, moreover, rose straight as a column, and shed a fragrance that perfumed all the world, so that the nations exclaimed: "Who is this that cometh out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchant?" [330]

Apart from this Ark, which was kept in the Tabernacle, they had another ark, in which were contained the tables broken by Moses, which they carried with them whenever they went to war. [331]

The Ark that Bezalel constructed was also used again in Solomon's Temple, for he retained the Ark used by Moses in the Tabernacle, even though all the other furnis.h.i.+ngs of the Temple were fas.h.i.+oned anew. It remained there up to the time of the destruction of the Temple by Nebuchadnezzar, when it was concealed under the pavement of the wood-house, that it might not fall into the hands of the enemy. This place remained a secret for all time. Once a priest, noticing about the wood-house that something lay hidden under it, called out to his colleagues, but was suddenly stricken dead before divulging the secret. [332]

On the Ark were the Cherubim with their faces of boys and their wings. Their number was two, corresponding to the two tables, and to the two sacred names of G.o.d, Adonai and Elohim, which characterized Him as benevolent and as powerful. The face of each Cherub measured one span, and the wings extended each ten spans, making twenty-two spans in all, corresponding to the twenty-two letters of the Hebrew alphabet. [333] It was "from between the two Cherubim" that G.o.d communed with Moses, for the Shekinah never wholly descended to earth any more than any mortal ever quite mounted into the heaven, even Moses and Elijah stood a slight distance from heaven; for, "The heaven, even the heavens, are the Lord's: but the earth hath He given to the children of men." Therefore G.o.d chose the Cherubim that were ten spans above the earth as the place where the Shekinah betook itself to commune with Moses. [334] The heads of the Cherubim were slightly turned back, like that of a scholar bidding his master farewell; but as a token of G.o.d's delight in His people Israel, the faces of the Cherubim, by a miracle, "looked one to another"

whenever Israel were devoted to their Lord, yea, even clasped one another like a loving couple. During the festivals of the pilgrimage the priest used to raise the curtain from the Holy of Holies to show the pilgrims how much their G.o.d loved them as they could see in the embrace of the two Cherubim. [335]

A tow-fold miracle came to pa.s.s when the Cherubim were brought into the Temple by Solomon: the two staves that were attached to the Ark extended until they touched the curtain, so that two protuberances like a woman's b.r.e.a.s.t.s became visible at the back of it, and the wings of the Cherubim furthermore extended until they reached the ceiling of the Holy of Holies. [336]

THE TABLE AND THE CANDLESTICK

While the number of Cherubim was the same in the Temple as in the Tabernacle, Solomon had, on the other hand, ten tables set up in the Temple in place of the one fas.h.i.+oned by Moses. This was because the one table sufficed to bring sustenance to Israel so long as they were maintained by manna in the desert; but as the demand for food was greater after they settled in the promised land, Solomon had ten tables set up. But in the Temple also did the table of Moses retain its ancient significance, for only upon it was the shewbread placed, and it stood in the center, whereas the tables fas.h.i.+oned by Solomon stood five to the south and five to the north.

For from the south come "the dews of blessing and the rains of plenty," while all evil comes from the north; hence Solomon said: "The tables on the south side shall cause the rains of plenty and the dews of blessing to come upon the earth, while the tables on the north side shall keep off all evil from Israel." [337]

Moses had great difficulty with the construction of the candlestick, for although G.o.d had given him instructions about it, he completely forgot these when he descended from heaven. He hereupon betook himself to G.o.d once more to be shown, but in vain, for hardly had he reached earth, when he again forgot. When he betook himself to G.o.d the third time, G.o.d took a candlestick of fire and plainly showed him every single detail of it, that he might now be able to reconstruct the candlestick for the Tabernacle.

When he found it still hard to form a clear conception of the nature of the candlestick, G.o.d quieted him with these words" "Go to Bezalel, he will do it aright." And indeed, Bezalel had no difficulty in doing so, and instantly executed Moses' commission. Moses cried in amazement: "G.o.d showed me repeatedly how to make the candlestick, yet I could not properly seize the idea; but thou, without having had it shown thee by G.o.d, couldst fas.h.i.+on it out of thy own fund of knowledge. Truly dost thou deserve thy name Bezalel, 'in the shadow of G.o.d,' for thou dost act as if thou hadst been 'in the shadow of G.o.d' while He was showing me the candlestick." [338]

The candlestick was later set up in the Temple of Solomon, and although he set up ten other candlesticks, still this one was the first to be lighted. Solomon chose the number ten because it corresponds to the number of Words revealed on Sinai; and each of these candlesticks had seven lamps, seventy in all, to correspond to the seventy nations. For while these lamps burned the power of these nations was held in check, but on the day on which these lamps are extinguished the power of the nations is increased. [339] The candlestick stood toward the south, and the table to the north of the sanctuary, the table to indicate the delights of which the pious would partake in Paradise, which lies to the north; the light of the candlestick to symbolize the light of the Shekinah, for in the future world there will be but one delight, to gaze at the light of the Shekinah. [340] On account of its sacredness the candlestick was one of the five sacred objects that G.o.d concealed at the destruction of the Temple by Nebuchadnezzar, and that He will restore when in His loving-kindness He will erect His house and Temple. These sacred objects are: the Ark, the candlestick, the fire of the altar, the Holy Spirit of prophecy, and the Cherubim. [341]

THE ALTAR

One of the most miraculous parts of the Tabernacle was the altar.

For when G.o.d bade Moses make an altar of s.h.i.+ttim wood and overlay it with bra.s.s, Moses said to G.o.d: "O Lord of the world!

Thou badest me make the altar of wood and overlay it with bra.s.s, but Thou didst also bid me have 'a fire kept burning upon the altar continually.' Will not the fire destroy the overlay of bra.s.s, and then consume the wood of the altar?" G.o.d replied: "Moses, thou judgest by the laws that apply to men, but will these also apply to Me?

Behold, the angels that are of burning flame. Beside them are My store-houses of snow and My store-houses of hail. Doth the water quench their fire, or doth their fire consume the water? Behold, also, the Hayyot that are of fire. Above their heads extends a terrible sea of ice that no mortal can traverse in less than five hundred years. Yet doth the water quench their fire, or doth their fire consume the water? For, 'I am the Lord who maketh peace between these elements in My high places.' But thou, because I have bidden thee to have 'a fire kept burning upon the altar continually,' art afraid that the wood might be consumed by the fire. Dead things come before Me, and leave Me imbued with life, and thou are afraid the wood of the altar might be consumed!

Thine own experience should by now have taught thee better; thou didst pierce the fiery chambers of heaven, thou didst enter among the fiery hosts on high, yea, thou didst even approach Me, that 'am a consuming fire.' Surely thou shouldst then have been consumed by fire, but thou wert unscathed because thou didst go into the fire at My command; no more shall the bra.s.s overlay of the altar be injured by fire, even though it be no thicker than a denarium."

In the words, "Dead things come before Me and leave Me imbued with life," G.o.d alluded to the three following incidents. The rod of Aaron, after it had lain for a night in the sanctuary, "brought forth buds, and bloomed blossoms, and even yielded almonds." The cedars that Hiram, king of Tyre, sent to Solomon for the building of the Temple, as soon as the incense of the sanctuary reached them, thrilled green anew, and throughout centuries bore fruits, by means of which the young priests sustained themselves. Not until Mana.s.seh brought the idol into the Holy of Holies, did these cedars wither and cease to bear fruit. The third incident to which G.o.d alludes was the stretching of the staves of the Ark when Solomon set them in the Holy of Holies, and the staves, after having been apart of the Ark for four hundred and eighty years, suddenly extended until they touched the curtain.

Solomon erected a new altar for offerings, but knowing how dear to G.o.d was the altar erected by Moses, the brazen altar, he at least retained the same name for his altar. But in the following words it is evident how much G.o.d prized the altar erected by Moses, for He said: "To reward Israel for having had 'a fire kept burning upon the altar continually,' I shall punish 'the kingdom laden with crime' by fire 'that shall not be quenched night or day; the smoke thereof shall go up forever.'" [342]

Beside the brazen altar there was also one of gold, which corresponded to the human soul, while the former corresponded to the body; and as gold is more valuable than bra.s.s, so also is the soul greater than the body. But both altars were used daily, as man must also serve his Maker with both body and soul. On the brazen altar sacrifices were offered, as the body of man, likewise, is nourished by food; but on the golden altar, spices and sweet incense, for the soul takes delight in perfumes only. [343]