The Legends of the Jews Volume III Part 8

The materials employed for the constructions of the Tabernacle, the skins and the wood, were not of the common order. G.o.d created the animal Tahash exclusively for the needs of the Tabernacle, for it was so enormous that out of one skin could be made a curtain, thirty cubits long. This species of animal disappeared as soon as the demands of the Tabernacle for skins were satisfied. The cedars for the Tabernacle, also, were obtained in no common way, for whence should they have gotten cedars in the desert? They owed these to their ancestor Jacob. When he reached Egypt, he planted a cedar-grove and admonished his sons to do the same, saying: "You will in the future be released from bondage in Egypt, and G.o.d will then demand that you erect Him a sanctuary to thank Him for having delivered you. Plant cedar trees, then, that when G.o.d will bid you build Him a sanctuary, you may have in your possession the cedars required for its construction."

His sons acted in accordance with the bidding of their father, and upon leaving Egypt took along the cedars for the antic.i.p.ated erection of the sanctuary. Among these cedars was also that wonderful cedar out of which was wrought "the middle bar in the midst of the boards, that reached from end to end," and which Jacob took with him from Palestine when he emigrated to Egypt, and then left to remain among his descendants. When the cedars were selected for the construction of the Tabernacle, they intoned a song of praise to G.o.d for this distinction.

But not all the twenty-four species of cedar might be used for the Tabernacle, nay, not even the seven most excellent among them were found worthy, but only the species s.h.i.+ttim might be used. For G.o.d, who foresees all, knew that Israel would in the future commit a great sin at s.h.i.+ttim, and therefore ordained that s.h.i.+ttim wood be used for the Tabernacle to serve as atonement for the sin committed at s.h.i.+ttim. s.h.i.+ttim furthermore signifies "follies,"

hence Israel were to construct the place of penance for their folly in adoring the Golden Calf, out of s.h.i.+ttim wood, to atone for this "folly." And finally, the letters of which the wood "s.h.i.+ttim" is composed, stand for Shalom, "peace," Tobah, "good," Yesh'uah.

"salvation," and Mehillah, "forgiveness." [344] The boards that were made for the Tabernacle out of s.h.i.+ttim wood never decayed, but endure in all eternity. [345]

THE SYMBOLICAL SIGNIFICANCE OF THE TABERNACLE

The separate parts of the Tabernacle had each a symbolical significance, for to all that is above there is something corresponding below. There are stars above, but likewise below, where "a star shall come out of Jacob;" G.o.d has His hosts above, and likewise below, His people Israel, "the hosts of the Lord;"

above there are Ofannim, and on earth likewise there is an Ofan; above, G.o.d has Cherubim, and likewise below in the sanctuary of Israel; G.o.d hath His dwelling above, but likewise below; and, lastly, G.o.d hath stretched out the heavens above like a curtain, and below, in the sanctuary, were curtains of goats' hair. [346]

The number of curtains, also, corresponds to those in heaven, for just as there are eleven upper heavens, so also were there eleven curtains of goats' hair. [347] The size of the Tabernacle was seventy cubits, corresponding to the seventy holy days celebrated annually by the Jews, to wit: fifty-two Sabbaths, seven days of Pa.s.sover, eight of Tabernacles, and a day each for Pentecost, the Day of Atonement, and New Year's Day. The number of vessels amounted to seventy also; as likewise G.o.d, Israel, and Jerusalem bear seventy names; and as, correspondingly, in the time between the building of the first and of the second Temple, there were seventy consecutive Sanhedrin. [348]

Like the Tabernacle, so the altar, too had its symbolical significance. Its length and its breadth were five cubits each, corresponding respectively to the five Commandments on the two tables of the law. Its height was three cubits, corresponding to the three deliverers G.o.d sent to deliver Israel from Egypt, - Moses, Aaron, and Miriam. It had four horns in the corners thereof, to atone for the sins of the people that on Sinai receive four horns, "the horn of the Torah," "the horn of the Shekinah," "the horn of Priesthood," and "the horn of the Kingdom." [349]

In the Tabernacle, as later in the Temple, gold, silver, and bra.s.s were employed, but not iron. G.o.d meant to indicate by the exclusion of iron that "in the future time," "the golden Babylon, the silver Media, and the brazen Greece," would be permitted to bestow the gifts on the new Temple, but not "the iron Rome." It is true that Babylon also destroyed the sanctuary of G.o.d, like Rome, but not with such fury and such thorough-going wrath as Rome, whose sons cried: "Raze it, raze it, even to the foundations thereof," and for this reason Rome may not contribute to the Messianic Temple. And as G.o.d will reject the gifts of Rome, so also will the Messiah, to whom all the nations of the earth will have to offer gifts. Egypt will come with her gifts, and although the Messiah will at first refuse to accept anything from the former taskmaster of Israel, G.o.d will say to him: "The Egyptians granted My children an abode in their land, do not repulse them." Then the Messiah will accept their gift. After Egypt will follow her neighbor, Ethiopia, with her gifts, thinking that if the Messiah accepted gifts from the former taskmaster of Israel, he will also accept gifts from her. Then the Messiah will also accept Ethiopia's gifts. After these two kingdoms will follow all others with their gifts, and all will be accepted save those from Rome. This kingdom will be sorely disappointed, for, depending upon their kins.h.i.+p with Israel, they will expect kind treatment from the Messiah, who had graciously received the other nations not connected with Israel. But G.o.d will call out to the Messiah: "Roar at this monster that devours the fat of nations, that justifies its claims for recognition through being a descendant of Abraham by his grandson Esau, the nation that forgives all for the sake of money, that kept Israel back from the study of the Torah, and tempted them to deeps that are in accord with the wishes of Satan." [350]

THE PRIESTLY ROBES

Simultaneously with the construction of the Tabernacle and its vessels, were fas.h.i.+oned the priestly robes for Aaron and his sons. It was at this time that G.o.d made known Aaron's appointment to the office of high priest, saying: "Go and appoint a high priest."

Moses: "Out of which tribe?" G.o.d: "Of the tribe of Levi." Moses was most happy upon hearing that the high priest was to be chosen out of his tribe, and his joy was increased when G.o.d added: "Appoint thy brother Aaron as high priest." This choice of Aaron was, of course, also a disappointment to Moses, who had hoped G.o.d would appoint him as His high priest, but G.o.d had designed this dignity for Aaron to reward him for his pious deeds when Israel wors.h.i.+pped the Golden Calf. For when Moses returned from Sinai and saw the Calf fas.h.i.+oned by Aaron, he thought his brother was no better than the rest of the people, and had, like them, devoted himself to idolatry. But G.o.d knew that Aaron's partic.i.p.ation in the construction of the Calf was merely due to the pious motive of delaying the people until Moses should return, hence He even then said to Aaron: "I am fully aware of they motive, and, as truly as thou livest, I shall appoint thee as warden over the sacrifices that My children offer Me." In consideration of Moses' feelings, G.o.d gave into his hands the appointment of Aaron, saying to him: "I might have installed thy brother as high priest without having informed thee of it, but I relinquish his appointment to thee, that thou mayest have an opportunity of showing the people thy humility, in that thou dost not seek this high office for thyself." [351] At G.o.d's bidding, Aaron and his two sons were now chosen as priest, and, moreover, not for a limited period, but Aaron and his house were invested with the priesthood for all eternity. As soon as these were installed as priests, Moses set to work to instruct them thoroughly in the priestly laws. [352]

G.o.d ordered the following eight garments as Aaron's garb: coat, breeches, mitre, girdle, breastplate, ephod, robe, and golden plate; but his sons needed only the first four garments. All these garments had expiatory virtues, and each expiated a definite sin.

The coat atoned for murder, the breeches for unchast.i.ty, the mitre for pride, the girdle for theft, the breastplate for partial verdicts, the ephod for idolatry, the bells on the robe for slander, and the golden plate for effrontery. [353]

The breastplate and the ephod were set with precious stones, which were the gifts of the n.o.ble to the sanctuary, though, to be exact, they were in reality a gift from G.o.d. For precious stones and pearls had rained down with the manna, which the n.o.ble among Israel had gathered up and laid away until the Tabernacle was erected, when they offered them as gifts. [354]

The ephod had only two precious stones, one on each shoulder, and on each of these stones were engraved the names of the six tribes in the following order: Reuben, Levi, Issachar, Naphtali, Gad, Jehoseph, on the right shoulder-piece; Simeon, Judah, Zebulun, Dan, Asher, Benjamin, on the left shoulder. The name Joseph was spelled Jehoseph, a device by which the two stones had exactly the same number of letters engraved upon them. [355] On the breast plate were twelve precious stones, on which the names of the three Patriarchs preceded those of the twelve tribes, and at the end were engraved the words, "All these are the twelve tribes of Israel." [356]

THE STONES IN THE BREASTPLATE

The twelve stones differed not only in color, but also in certain qualities peculiar to each, and both quality and color had especial reference to the tribe whose name it bore. Reuben's stone was the ruby, that has the property, when grated by a woman and tasted by her, of promoting pregnancy, for it was Reuben who found the mandrakes which induce pregnancy.

Simeon's stone was the smaragd, that has the property of breaking as soon as an unchaste woman looks at it, a fitting stone for the tribe whose sire, Simeon, was kindles to wrath by the unchaste action of Shechem. It was at the same time a warning to the tribe of Simeon, that committed wh.o.r.edom at s.h.i.+ttim with the daughters of Moab, to be mindful of chast.i.ty, and like its stone, to suffer no prost.i.tution.

Levi's stone was the carbuncle, that beams like lightning, as, likewise, the faces of that tribe beamed with piety and erudition.

This stone has the virtue of making him who wears it wise; but true wisdom is the fear of G.o.d, and it was this tribe alone that did not join in the wors.h.i.+p of the Golden Calf.

Judah's stone was the green emerald, that has the power of making its owner victorious in battle, a fitting stone for this tribe from which springs the Jewish dynasty of kings, that routed its enemies.

The color green alludes to the shame that turned Judah's countenance green when he publicly confessed his crime with Tamar.

Issachar's stone was the sapphire, for this tribe devoted themselves completely to the study of the Torah, and it is this very stone, the sapphire, out of which the two tables of the law were hewn. This stone increases strength of vision and heals many diseases, as the Torah, likewise, to which this tribe was so devoted, enlightens the eye and makes the body well.

The white pearl is the stone of Zebulun, for with his merchant s.h.i.+ps he sailed the sea and drew his sustenance from the ocean from which the pearl, too, is drawn. The pearl has also the quality of bringing its owner sleep, and it is all the more to the credit of this tribe that they nevertheless spent their nights on commercial ventures to maintain their brother-tribe Issachar, that lived only for the study of the Torah. The pearl is, furthermore, round, like the fortune of the rich, that turns like a wheel, and in this way the wealthy tribe of Zebulun were kept in mind of the fickleness of fortune.

Dan's stone was a species of topaz, in which was visible the inverted face of a man, for the Danites were sinful, turning good to evil, hence the inverted face in their stone.

The turquoise was Naphtali's stone, for it gives its owner speed in riding, and Naphtali was "a hind let loose."

Gad's stone was the crystal, that endows its owner with courage in battle, and hence served this warlike tribe that battled for the Lord as an admonition to fear none and build on G.o.d.

The chrysolite was Asher's stone, and as this stone aids digestion and makes its owner st.u.r.dy and fat, so were the agricultural products of Asher's tribe of such excellent quality that they made fat those who ate of them.

Joseph's stone was the onyx, that has the virtue of endowing him who wears it with grace, and truly, by his grace, did Joseph find favor in the eyes of all.

Jasper was Benjamin's stone, and as this stone turns color, being now red, now green, now even black, so did Benjamin's feelings vary to his brothers. Sometimes he was angry with them for having sold into slavery Joseph, the only other brother by his mother Rachel, and in this mood he came near betraying their deed to his father; but, that he might not disgrace his brothers, he did not divulge their secret. To this discretion on his part alludes the Hebrew name of his stone, Yashpeh, which signifies, "There is a mouth," for Benjamin, though he had a mouth, did not utter the words that would have covered his brothers with disgrace. [357]

The twelve stones in the breastplate, with their bright colors, were of great importance in the oracular sentences of the high priest, who by means of these stones made the Urim and Tummim exercise their functions. For whenever the king or the head of the Sanhedrin wished to get directions from the Urim and Tummim he betook himself to the high priest. The latter, robed in his breastplate and ephod, bade him look into his face and submit his inquiry. The high priest, looking down on his breastplate, then looked to see which of the letters engraved on the stones shone out most brightly, and then constructed the answer out of these letters.

Thus, for example, when David inquired of the Urim and Tummim if Saul would pursue him, the high priest Abiathar beheld gleaming forth the letter Yod in Judah's name, Resh in Reuben's name, and Dalet in Dan's name, hence the answer read as follows: Yered, "He will pursue."

The information of this oracle was always trustworthy, for the meaning of the name Urim and Tummim is in the fact that "these answers spread light and truth," but not every high priest succeeded in obtaining them. Only a high priest who was permeated with the Holy Spirit, and over whom rested the Shekinah, might obtain an answer, for in other cases the stones withheld their power. But if the high priest was worthy, he received an answer to every inquiry, for on these stones were engraved all the letters of the alphabet, so that all conceivable words could be constructed from them. [358]

THE COMPLETION OF THE TABERNACLE

On the eleventh day of Tishri Moses a.s.sembled the people, and informed them that it was G.o.d's wish to have a sanctuary among them, and each man was bidden to bring to the sanctuary any offering he pleased. At the same time he impressed upon them that, however pious a deed partic.i.p.ation in the construction of the Tabernacle might be, still they might under no circ.u.mstances break the Sabbath to hasten to building of the sanctuary. Moses thereupon expounded to them the kind of work that was permissible on the Sabbath, and the king that was prohibited, for there were not less then thirty-nine occupations the pursuit of which on the Sabbath was punishable by death. [359] Owing to the importance of keeping the Sabbath, Moses imparted the precepts concerning it directly to the great ma.s.ses of the people that he had gathered together, and not to the elders alone. In this he acted according to G.o.d's command, who said to him: "Go, Moses, call together great a.s.semblages and announce the Sabbath laws to them, that the future generations may follow thy example, and on Sabbath days a.s.semble the people in the synagogues and instruct them in the Torah, that they may know what is prohibited and what is permitted, that My name may be glorified among My children."

In the spirit of this command did Moses inst.i.tute that on every holy day there might be preaching in the synagogues, and instruction concerning the significance of the special holy day. He summoned the people to these teachings with the words: "If you will follow my example, G.o.d will count it for you as if you had acknowledged G.o.d as your king throughout the world." [360]

The stress laid on the observance of the Sabbath laws was quite necessary, for the people were so eager to deliver up their contributions, that on the Sabbath Moses had to have an announcement proclaimed that they were to take nothing out of their houses, as the carrying of things on the Sabbath is prohibited.

[361] For Israel is a peculiar people, that answered the summons to fetch gold for the Golden Calf, and with no less zeal answered the summons of Moses to give contributions for the Tabernacle. They were not content to bring things out of their houses and treasuries, but forcibly s.n.a.t.c.hed ornaments from their wives, their daughters, and their sons, and brought them to Moses for the construction of the Tabernacle. In this way they thought they could cancel their sin in having fas.h.i.+oned the Golden Calf; then had they used their ornaments in the construction of the idol, and now they employed them for the sanctuary of G.o.d. [362]

The women, however, were no less eager to contribute their mite, and were especially active in producing the woolen hangings. They did this in no miraculous a way, that they spun the wool while it was still upon the goats. [363] Moses did not at first want to accept contributions from the women, but these brought their cloaks and their mirrors, saying: "Why dost thou reject our gifts? If thou doest so because thou wantest in the sanctuary nothing that women use to enhance their charms, behold, here are our cloaks that we use to conceal ourselves from the eyes of the men. But if thou are afraid to accept from us anything that might be not our property, but our husbands', behold, here are our mirrors that belong to us alone, and not to our husbands." When Moses beheld the mirrors, he waxed very angry, and bade the women to be driven from him, exclaiming: "What right in the sanctuary have these mirrors that exist only to arouse sensual desires?" But G.o.d said to Moses: "Truly dearer to Me than all other gifts are these mirrors, for it was these mirrors that yielded Me My hosts. When in Egypt the men were exhausted from their heavy labors, the women were wont to come to them with food and drink, take out their mirrors, and caressingly say to their husbands: 'Look into the mirror, I am much more beautiful than thou,' and in this way pa.s.sion seized the men so that they forgot their cares and united themselves with their wives, who thereupon brought many children into the world. Take now these mirrors and fas.h.i.+on out of them the laver that contains the water for the sanctifying of the priests." Furthermore out of this laver was fetched the water that a woman suspected of adultery had to drink to prove her innocence. As formerly the mirrors had been used to kindle conjugal affection, so out of them was made the vessel for the water that was to restore broken peace between husband and wife.

When Moses upon G.o.d's command made known to the people that whosoever was of a willing heart, man or woman, might bring an offering, the zeal of the women was so great, that they thrust away the men and crowded forward with their gifts, [364] so that in two days all that was needful for the construction of the Tabernacle was in Moses' hands. The princes of the tribes came almost too late with their contributions, and at the last moment they brought the precious stones for the garments of Aaron, that they might not be entirely unrepresented in the sanctuary. But G.o.d took their delay amiss, and for this reason they later sought to be the first to offer up sacrifices in the sanctuary. [365]

After everything had been provided for the construction of the Tabernacle, Bezalel set to work with the devotion of his whole soul, and as a reward for this, the Holy Scriptures speak of him only as the constructor of the sanctuary, although many others stood by him in this labor. He began his work by fas.h.i.+oning the boards, then attended to the overlaying of them, and when he had completed these things, he set to work to prepare the curtains, then completed the Ark with the penance-cover belonging to it, and finally the table for the shewbread, and the candlestick. [366]

THE SETTING UP OF THE TABERNACLE

The work on the Tabernacle progressed rapidly, for everything was ready in the month of Kislew, but it was not set up until three months later. The people were indeed eager to set up the sanctuary at once and to dedicate it, but G.o.d bade Moses wait until the first day of the month of Nisan, because that was Isaac's birthday, and G.o.d wished the joy of dedication to take place on this day of joy.

The mockers among Israel, of course, to whom this was not known, made fun of Moses, saying: "Of course, is it possible that the Shekinah should rest over the work of Amram's sons?" [357]

In regard to the Tabernacle, Moses had to suffer much besides from the fault-finders and wicked tongues. If he showed himself upon the street, they called out to one another: "See what a well-fed neck, what st.u.r.dy legs the son of Amram has, who eats and drinks from our money!" The other would answer: "Dost thou believe that one who has construction of the Tabernacle in his hands will remain a poor man?" Moses said nothing, but resolved, as soon as the Tabernacle should have been completed, to lay an exact account before the people, which he did. But when it came to giving his account, he forgot one item of seven hundred seventy-five shekels which he had expended for hooks upon which to hang the curtains of the Tabernacle. Then, as he suddenly raised his eyes, he saw the Shekinah resting on the hooks and was reminded of his omission of this expenditure. Thereafter all Israel became convinced that Moses was a faithful and reliable administrator. [358]

As the people had brought much more material than was necessary for the Tabernacle, Moses erected a second Tabernacle outside the encampment on the spot where G.o.d had been accustomed to reveal Himself to him, and this "Tabernacle of revelation" was in all details like the original sanctuary in the camp. [359]

When everything was ready, the people were very much disappointed that the Shekinah did not rest upon their work, and the betook themselves to the wise men who had worked on the erection of the Tabernacle, and said to them: "Why do ye sit thus idle, set up the Tabernacle, that the Shekinah may dwell among us." These now attempted to put up the Tabernacle, but did not succeed, for hardly did they believe it was up, when it fell down again. Now all went to Bezalel and his a.s.sistant Oholiab, saying to them: "Do you now set up the Tabernacle, you who constructed it, and perhaps it will then stand." But when even these two master-builders did not succeed in setting up the Tabernacle, the people began to find fault, and say: "See now what the son of Amram has brought upon us. We spent our money and went through a great deal of trouble, all because he a.s.sured us that the Holy One, blessed be He, would descend from His place with the angels and dwell among us under 'the hangings of goats' hair,' but it has all been in vain." The people now went to Moses, saying: "O our teacher Moses, we have done all thou has bidden us do, we gave all thou didst ask of us. Look now upon this completed work, and tell us if we have omitted aught, or have done aught we should have refrained from doing, examine it with care and answer us."

Moses had to admit that all had been done according to his instructions. "But if it be so," continued the people, "why then cannot the Tabernacle stand? Bezalel and Oholiab failed to set it up, and all the wise men as well!" This communication sorely grieved Moses, who could not understand why the Tabernacle could not be set up. But G.o.d said to him: "Thou wert sorry to have had no share in the erection of the Tabernacle, which the people supplied with material, and on which Bezalel, Oholiab, and the other wise men labored with the work of their hands. For this reason did it come to pa.s.s that none could set up the Tabernacle, for I want all Israel to see that it cannot stand if thou dost not set it up." Moses replied: "O Lord of the world! I do not know how to put it up." But G.o.d answered: "Go, get busy with its setting-up, and while thou art busy at it, it will rise of its own accord." And so it came to pa.s.s. Hardly had Moses put his hand upon the Tabernacle, when it stood erect, and the rumors among the people that Moses had arbitrarily put up the Tabernacle without the command of G.o.d ceased forevermore. [370]

THE CONSECRATION OF THE PRIESTS

Before the sanctuary and its vessels were dedicated for service, they were anointed with holy oil. On this occasion the miracle came to pa.s.s that twelve lugs of oil sufficed not only to anoint the sanctuary and its vessels, and Aaron and his two sons throughout the seven days of their consecration, but with this same oil were anointed all the successors of Aaron in the office of high priest, and several kings until the days of Josiah.

An especial miracle occurred when Aaron was anointed and on his pointed beard two drops of holy oil hung pendant like two pearls.

These drops did not even disappear when he trimmed his beard, but rose to the roots of the hair. Moses at first feared that the useless waste of these drops of holy oil on Aaron's beard might be considered sacrilege, but a Divine voice quieted him. A Divine voice quieted Aaron, also, who likewise feared the accident that had turned the holy oil to his personal use. [371]

The anointing of Aaron and his two sons was not the only ceremony that consecrated them as priests, for during a whole week did they have to live near the Tabernacle, secluded from the outer world. During this time Moses performed all priestly duties, even bringing sacrifices for Aaron and his sons, and sprinkling them with the blood of these sacrifices. [372] It was on the twenty-third day of Adar that G.o.d bade Moses consecrate Aaron and his sons as priests, saying to him: "Go, persuade Aaron to accept his priestly office, for he is a man whom shuns distinctions.

But effect his appointment before all Israel, that he may be honored in this way, and at the same time warn the people that after the choice of Aaron none may a.s.sume priestly rights. Gather thou all the congregation together unto the door of the Tabernacle." At these last words Moses exclaimed: "O Lord of the world! How shall I be able to a.s.semble before the door of the Tabernacle, a s.p.a.ce that measures only two seah, sixty myriads of adult men and as many youths?" But G.o.d answered: "Dost thou marvel at this? Greater miracles than this have I accomplished.

The heaven was originally as thin and as small as the retina of the eye, still I caused it to stretch over all the world from one end to the other. In the future world, too, when all men from Adam to the time of the Resurrection will be a.s.sembled in Zion, and the mult.i.tude will be so great that one shall call to the other, 'The place is too strait for me, give place to me that I may dwell,' on that day will I so extend the holy city that all will conveniently find room there." [373]