The Legends of the Jews Volume III Part 21

Moses on this day showed great honor and distinction to his disciple Joshua in the sight of all Israel. A herald pa.s.sed before Joshua through all the camp, proclaiming, "Come and hear the words of the new prophet that hath arisen for us to-day!" All Israel approached to honor Joshua. Moses then gave the command to fetch hither a golden throne, a crown of pearls, a royal helmet, and a robe of purple. He himself set up the rows of benches for the Sanhedrin, for the heads of the army, and for the priests. Then Moses betook himself to Joshua, dressed him, put the crown on his head, and bade him be seated upon the golden throne to deliver from it a speech to the people. Joshua then spoke the following words which he first whispered to Caleb, who then announced it in a loud voice to the people. He said: "Awaken, rejoice, heavens of heavens, ye above; sound joyously, foundations of earth, ye below.

Awaken and proclaim aloud, ye orders of creation; awaken and sing, ye mountains everlasting. Exult and shout in joy, ye hills of earth, awaken and burst into songs of triumph, ye hosts of heaven.

Sing and relate, ye tents of Jacob, sing, ye dwelling place of Israel.

Sing and hearken to all the words that come from your King, incline you heart to all His words, and gladly take upon yourselves and your souls the commandments of your G.o.d. Open your mouth, let your tongue speak, and give honor to the Lord that is your Helper, give thanks to your Lord and put your trust in Him. For He is One, and hath no second, there is none like Him among the G.o.ds, not one among the angels is like Him, and beside Him is there none that is your Lord. To His praise there are no bounds; to His fame no limit, no end; to His miracles no fathoming; to His works no number. He kept the oath that He swore to the Patriarchs, through our teacher Moses. He fulfilled the covenant with them, and the love and the vow He had made them, for He delivered us through many miracles, led us from bondage to freedom, clove for us the sea, and bestowed upon us six hundred and thirteen commandments."

When Joshua had completed his discourse, a voice resounded from heaven, and said to Moses, "Thou hast only five hours more of life." Moses called out to Joshua, "Stay seated like a king before the people!" Then both began to speak before all Israel; Moses read out the text and Joshua expounded. There was no difference of opinion between them, and the words of the two matched like the pearls in a royal crown. But Moses' countenance shone like the sun, and Joshua's like the moon.

While Joshua and all Israel still sat before Moses, a voice from heaven became audible and said, "Moses, thou hast now only four hours of life." Now Moses began to implore G.o.d anew: "O Lord of the world! If I must die only for my disciple's sake, consider that I am willing to conduct myself as if I were his pupil; let it be as if he were high priest, and I a common priest; he is king, and I his servant." G.o.d replied: "I have sworn by My great name, which ' the heaven and heaven of heavens cannot contain,' that thou shalt not cross the Jordan." Moses: "Lord of the world! Let me at least, by the power of the Ineffable Name, fly like a bird in the air; or make me like a fish transform my two arms to fins and my hair to scales, that like a fish I may leap over the Jordan and see the land of Israel." G.o.d: "If I comply with thy wish, I shall break My vow."

Moses: "Lord of the world! Lead me upon the pinions of the clouds about three parasangs high beyond the Jordan, so that the clouds be below me, and I from above may see the land." G.o.d replied: "This, too, seems to Me like a breaking of My vow." Moses: "Lord of the world! Cut me up, limb by limb, throw me over the Jordan, and then revive me, so that I may see the land." G.o.d: "That, too, would be as if I had broken My vow." Moses: "Let me skim the land with my glance." G.o.d: "In this point will I comply with thy wish. 'Thou shalt see the land before thee; but thou shalt not go thither.'" G.o.d thereupon showed him all the land of Israel, and although it was a square of four hundred parasangs, still G.o.d imparted such strength to Moses' eyes that he could oversee all the land. What lay in the deep appeared to him above, the hidden was plainly in view, the distant was close at hand, and he saw everything. [901]

MOSES BEHOLDS THE FUTURE

Pointing to the land, G.o.d said: "'This is the land which I sware unto Abraham, unto Isaac, and unto Jacob, saying, I will give it unto thy seed;' to them did I promise it, but to thee do I show it."

But he saw not only the land. G.o.d pointed with His finger to every part of the Holy Land, and accurately described it to Moses, saying, "This is Judah's share, this Ephraim's," and in this way instructed him about the division of the land. Moses learned from G.o.d the history of the whole land, and the history of every part of it. G.o.d showed it to him as it would appear in its glory, and how it would appear under the rule of strangers. G.o.d revealed to him not only the complete history of Israel that was to take place in the Holy Land, but also revealed to him all its creation to the Day of Judgement, when the resurrection of the dead will take place.

Joshua's war with the Canaanites, Israel's deliverance from the Philistines through Samson, the glory of Israel in David's reign, the building of the Temple under Solomon, and its destruction, the line of kings from the house of David, and the line of prophets from the house of Rahab, the destruction of Gog and Magog on the plain of Jericho, all this and much more, was it given Moses to see. And as G.o.d showed him the events in the world, so too did he show him Paradise with its dwellers of piety, and h.e.l.l with the wicked men that fill it. [902]

The place whence Moses looked upon the Holy Land was a mountain that bore four names: Nebo, Abarim, Hor, and Pisgah.

The different appellations are due to the fact that the kingdoms accounted it as a special honor to themselves if they had possessions in the Holy Land. This mountain was divided among four kingdoms, and each kingdom had a special name for its parts.

[903] The most appropriate name seems to be Nebo, for upon it died three sinless nebi'im, "prophets," Moses, Aaron and Miriam.

To this mountain, upon G.o.d's command, Moses betook himself at noon of the day on which he died. On this occasion, as upon two others, G.o.d had His commands executed at noon to show mankind that they could not hinder the execution of G.o.d's orders, even if they chose to do so. Had Moses gone to die on Mount Nebo at night, Israel would have said: "He could well do so in the night when we knew of nothing. Had we known that he should go to Nebo to his death, we should not have let him go. Verily, we should not have permitted him to die, who led us out of Egypt, who clove the sea for us, who caused manna to rain down and the well to spring up, who bade the quails to fly to us, and performed many other great miracles." G.o.d therefore bade Moses go to his grave on mount Nebo in bright daylight, at noon hour, saying, "Let him who wishes to prevent it try to do so."

For a similar reason did Israel's exodus from Egypt take place in the noon hour, for, had they departed at night, the Egyptians would have said: "They were able to do this in the darkness of the night because we knew nothing of it. Had we known, we should not have permitted them to depart, but should have compelled them by force of arms to stay in Egypt." G.o.d therefore said: "I shall lead out Israel to the noon hour. Let him who wishes to prevent it try to do so."

Noah, too, entered the ark at the noon hour for a similar reason.

G.o.d said: "If Noah enters the ark at night, his generation will declare: 'He could do so because we were not aware of it, or we should not have permitted him to enter the ark alone, but should have taken our hammers and axes, and crushed the ark.'

Therefore," said G.o.d, "do I wish him to enter the ark at the noon hour. Let him who wishes to prevent it try to do so."

G.o.d's command to Moses to betake himself to Mount Nebo, and there to die, was couched in the following words: means not destruction, but elevation. 'Die in the mount whither thou goest up;' go up all alone, and let no one accompany thee. Aaron's son Eleazar accompanied him to his tomb, but no man shall witness the distinction and reward that await thee at thy death. There shalt thou be gather to thy people, to the fathers of Israel, Abraham, Isaac, and Jacob, and to thy fathers, Kohath and Amram, as well as to thy brother Aaron and thy sister Miriam, just as Aaron thy brother died in mount Hor, and was gathered unto his people." For when Aaron was to die, Moses drew off one by one his garments, with which he invested Aaron's son Eleazar, and after he had taken off all his garments, he clothed him in his death robe. Then he said to Aaron: "Aaron, my brother, enter the cave," and he entered. "Get upon the couch," said Moses, and Aaron did so. "Close thine eyes,"

and he closed them. "Stretch out thy feet," and Aaron did so, and expired. At sight of this painless and peaceful death, Moses said: "Blessed is the man that dies such a death!" When therefore Moses'

end drew nigh, G.o.d said: "Thou shalt die the death that thou didst wish, as peacefully and with as little pain as thy brother Aaron."

[904]

MOSES MEETS THE MESSIAH IN HEAVEN

Moses received still another special distinction on the day of his death, for on that day G.o.d permitted him to ascend to the lofty place of heaven, and showed him the reward that awaited him in heaven, and the future. The Divine attribute of Mercy appeared there before him and said to him: "I bring glad tidings to thee, at which thou wilt rejoice. Turn to the Throne of Mercy and behold!"

Moses turned to the Throne of Mercy and saw G.o.d build the Temple of jewels and pearls, while between the separate gems and pearls s.h.i.+mmered the radiance of the Shekinah, brighter than all jewels. And in this Temple he beheld the Messiah, David's son, and his own brother Aaron, standing erect, and dressed in the robe of the high priest. Aaron then said to Moses: "Do not draw near, for this is the place where the Shekinah dwells, and know that no one may enter here before he have tasted of death and his soul have been delivered to the Angel of Death."

Moses now fell upon his face before G.o.d, saying, "Permit me to speak to Thy Messiah before I die." G.o.d then said to Moses: "Come, I shall teach thee My great name, that the flames of the Shekinah consume thee not." When the Messiah, David's son, and Aaron beheld Moses approach them, they knew that G.o.d had taught him the great name, so they went to meet him and saluted him with the greeting: "Blessed be he that cometh in the name of the Lord." Moses thereupon said to Messiah: "G.o.d told me that Israel was to erect a Temple to Him upon earth, and I now see Him build His own Temple, and that, too, in heaven!" The Messiah replied: "Thy father Jacob saw the Temple that will be erected on earth, and also the Temple that G.o.d rears with His own hand in heaven, and he clearly understood that it was the Temple G.o.d constructed with His own hand in heaven as house of jewels, of pearls, and of the light of the Shekinah, that was to be preserved for Israel to all eternity, to the end of all generations. This was in the night when Jacob slept upon a stone, and in his dream beheld one Jerusalem upon earth, and another in heaven. G.o.d then said to Jacob, 'My son Jacob, to-day I stand above thee as in the future thy children will stand before Me.' At the sight of these two Jerusalems, the earthly and the heavenly, Jacob said: 'The Jerusalem on earth is nothing, this is not the house that will be preserved for my children in all generations, but in truth that other house of G.o.d, that He builds with His own hands.' But if thou sayest," continued the Messiah, "that G.o.d with His own hands builds Himself a Temple in heaven, know then that with His hands also He will build the Temple upon earth."

When Moses heard these words from the mouth of the Messiah, he rejoiced greatly, and lifting up his face to G.o.d, he said, "O Lord of the world! When will this Temple built here in heaven come down to earth below?" G.o.d replied: "I have made known the time of the event to no creature, either to the earlier ones or to the later, how then should I tell thee?" Moses said: "Give me a sign, so that out of the happenings in the world I may gather when that time will approach," G.o.d: "I shall first scatter Israel as with a shovel over all the earth, so that they may be scattered among all nations in the four corners of the earth, and then shall I "set My hand again the second time,' and gather them in that migrated with Jonah, the son of Amittai, to the land of Pathros, and those that dwell in the land of s.h.i.+nar, Hamath, Elam, and the islands of the sea."

When Moses had heard this, he departed from heaven with a joyous spirit. The Angel of Death followed him to earth, but could not possess himself of Moses' soul, for he refused to give it up to him, delivering it to none but G.o.d Himself. [905]

THE LAST HOURS OF MOSES

When Moses had finished looking upon the land and the future, he was one hour nearer to death. A voice sounded from heaven and said, "Make no fruitless endeavors to live." Moses, however, did not desist from prayer, saying to G.o.d: "Lord of the world! Let me stay on this side of the Jordan with the sons of Reuben and the sons of G.o.d, that I may be as one of them, while Joshua as king at the head of Israel shall enter into the land beyond the Jordan." G.o.d replied: "Dost thou wish Me to make as naught the words in the Torah that read, 'Three times in the year all thy males shall appear before the Lord G.o.d?' If Israel sees that thou dost not make a pilgrimage to the sanctuary, they will say, 'If Moses, through whom the Torah and the laws were given to us, does not make the pilgrimage to the sanctuary, how much less do we need to do so!'

Thou wouldst then cause non.o.bservance of My commandments. I have, furthermore, written in the Torah through thee, 'At the end of every seven years, in the set time of the year of release, when all Israel is come to appear before the Lord thy G.o.d, in the place which He shall choose, thou shalt read this law before all Israel in their hearing.' If thou wert to live thou shouldst put Joshua's authority in the eyes of all Israel to naught, for they would say, 'Instead of learning the Torah and hearing it from the mouth of the disciple, let us rather go to the teacher and learn from him.' Israel will then abandon Joshua and go to thee, so that thou wouldst cause rebellion against My Torah, in which is written that the king shall read before all Israel the Torah in the set time of the year of release." [906]

In the meanwhile still another hour had pa.s.sed, and a voice sounded from heaven and said: "How long wilt thou endeavor in vain to avert the sentence? Thou has not only two hours more of life." The wicked Samael, head of evil spirits, had eagerly awaited the moment of Moses' death, for he hoped to take his soul like that of all other mortals, and he said continually, "When will the moment be at hand when Michael shall weep and I shall triumph?"

When now only two hours remained before Moses' death, Michael, Israel's guardian angel, began to weep, and Samael was jubilant, for now the moment he had awaited so long was very close. But Michael said to Samael: "'Rejoice not against me, mine enemy: when I fall, I shall arise; when I sit in darkness, the Lord shall be a light unto me.' Even if I fell on account of Moses's death, I shall arise again through Joshua when he will conquer the one and thirty kings of Palestine. Even if I sit in darkness owing to the destruction of the first and second Temples, the Lord shall be my light on the day of the Messiah."

In the meanwhile still another hour had pa.s.sed, and a voice resounded from heaven and said, "Moses, thou hast only one hour more of life!" Moses thereupon said: "O Lord of the world! Even if Thou wilt not let me enter into the land of Israel, leave me at least in this world, that I may live, and not die." G.o.d replied, "If I should not let thee die in this world, how then can I revive thee hereafter for the future world? Thou wouldst, moreover, then give the lie to the Torah, for through thee I wrote therein, 'neither is there any that can deliver out of My hand.'" Moses continued to pray: "O Lord of the world! If thou dost not permit me to enter into the land of Israel, let me live like the beasts of the field, and feed on herbs, and drink water, let me live and see the world: let me be as one of these." But G.o.d said, "Let it suffice thee!" Still Moses continued: "If Thou wilt not grant me this, let me at least live in this world like a bird that flies in the four directions of the world, and each day gathers its food from the ground, drinks water out of the streams, and at eve returns to its nest." But even this last prayer of his was denied, for G.o.d said, "Thou hast already made too many words." [907]

Moses now raised up his voice in weeping, and said, "To whom shall I go that will now implore mercy to me?" He went to every work of creation and said, "Implore mercy for me." But all replied: "We cannot even implore mercy for ourselves, for G.o.d 'hath made everything beautiful in its time,' but afterward, 'all go unto one place, all are of the dust, and all turn to dust again,' 'for the heaven shall vanish away like smoke, and the earth shall wax old like a garment.'"

When Moses saw that none of the works of creation could aid him, he said: "He is 'the Rock, His work is perfect, for all His ways are judgement: A G.o.d of faithfulness and without iniquity, just and right is He.'"

When Moses saw that he could not escape death, he called Joshua, and in the presence of all Israel addressed him as follows: "Behold, my son, the people that I deliver into thy hands, is the people of the Lord. It is still in its youth, and hence is inexperienced in the observance of its commandments; beware, therefore, lest thou speak harshly to them, for they are the children of the Holy One, who called them, 'My firstborn son, Israel'; and He loved them before all other nations." But G.o.d, on the other hand, at once said to Joshua: "Joshua, thy teacher Moses has transferred his office to thee. Follow now in his footsteps, take a rod and hit upon the head, 'Israel is a child, hence I love him,' and 'withhold not correction from the child.'" [908]

Joshua now said to Moses: "O my teacher Moses, what will become of me? If I give to the one a share upon a mountain, he will be sure to want one in the valley, and he to whom I give his share in the valley will wish it to be upon a mountain." Moses, however, quieted him, saying, "Be not afraid, for G.o.d hath a.s.sured me that there will be peace at the distribution of the land." Then Moses said: "Question me regarding all the laws that are not quite clear to thee, for I shall be taken from thee, and thou shalt see me no more." Joshua replied, "When, O my master, by night or by day, have I ever left thee, that I should be in doubt concerning anything that thou hast taught me?" Moses said, "Even if thou hast no questions to ask to me, come hither, that I may kiss thee." Joshua went to Moses, who kissed him and wept upon his neck, and a second time blessed him, saying, "Mayest thou be at peace, and Israel be at peace with thee." [909]

THE BLESSING OF MOSES

The people now came to Moses and said, "The hour of thy death is at hand," and he replied: "Wait until I have blessed Israel. All my life long they had no pleasant experiences with me, for I constantly rebuked them and admonished them to fear G.o.d and fulfil the commandments, therefore do I not now wish to depart out of this world before I have blessed them." [910] Moses had indeed always cherished the desire of blessing Israel, but the Angel of Death had never permitted him to satisfy his wish, so shortly before dying, he enchained the Angel of Death, cast him beneath his feet, and blessed Israel in spite of their enemy, saying, "Save Thy people, and bless Thine inheritance: feed them also, and bear them up for ever." [911]

Moses was not the first to bestow blessings, as former generations had also done so, but no blessing was as effective as his. Noah blessed his sons, but it was a divided blessing, being intended for Shem, whereas Ham, instead of being blessed, was cursed. Isaac blessed his sons, but his blessings led to a dispute, for Esau envied Jacob his blessings. Jacob blessed his sons, but even his blessing was not without a blemish, for in blessing he rebuked Reuben and called him to account for the sins he had committed. Even the number of Moses' blessings excelled that of his predecessors. For when G.o.d created the world, He blessed Adam and Eve, and this blessing remained upon the world until the flood, when it ceased.

When Noah left the ark, G.o.d appeared before him and bestowed upon him anew the blessing that had vanished during the flood, and this blessing rested upon the world until Abraham came into the world and received a second blessing from G.o.d, who said, "And I will make of thee a great nation, and I will bless them that bless thee, and curse him that curseth thee." G.o.d then said to Abraham: "Henceforth it no longer behooves Me to bless My creatures in person, but I shall leave the blessings to thee: he whom thou blessest, shall be blessed by Me." Abraham did not, however, bless his own son Isaac, in order that the villain Esau might not have a share in that blessing. Jacob, however, received not only two blessings from his father, but one other besides from the angel with whom he wrestled, and one from G.o.d; and the blessing also that had been Abraham's to bestow upon his house went to Jacob. When Jacob blessed his sons, he pa.s.sed on to them the five blessings he had received, and added one other. Balaam should really have blessed Israel with seven benedictions, corresponding to the seven altars he had erected, but he envied Israel greatly, and blessed them with only three blessings. G.o.d thereupon said: "Thou villain that begrudgest Israel their blessings!

I shall not permit thee to bestow upon Israel all the blessing that are their due. Moses, who had 'a benevolent eye,' shall bless Israel." And so, too, it came to pa.s.s. Moses added a seventh blessing to the six benedictions with which Jacob had blessed his twelve sons. This was not, however, the first time that Moses blessed the people. He blessed them at the erection of the Tabernacle, then at its consecration, a third time at the installation of the judges, and a fourth time on the day of his death. [912]

Before bestowing his blessing upon Israel, however, Moses intoned a song in G.o.d's praise, for it is fitting to glorify G.o.d's name before asking a favor of Him, and as Moses was about to ask G.o.d to bless Israel, he first proclaimed His grandeur and His majesty. [913]

He said: "When G.o.d first revealed Himself to Israel to bestow the Torah upon them, He appeared to them not from one direction, but from all four at once. He 'came from Sinai,' which is in the South, 'and rose from Seir unto them,' that is in the East; 'He s.h.i.+ned forth from mount Paran,' that is in the North, 'and he came from the ten thousands of holy' angels that dwell in the West. [914] He proclaimed the Torah not only in the language of Sinai, that is Hebrew, but also in the tongue of Seir, that is Roman, as well as in Paran's speech, that is Arabic, and in the speech of Kadesh, that is Aramaic, for He offered the Torah not to Israel alone, but to all the nations of the earth. These, however, did not want to accept it, hence His wrath against them, and His especial love for Israel who, despite their awed fear and trembling upon G.o.d's appearance on Sinai, still accepted the Torah. [915] Lord of the World!"

continued Moses, "When Israel shall have been driven out of their land, be mindful still of the merits of their Patriarchs and stand by them, deliver them in Thy mercy from 'the yoke of the nations,'

and from death, and guide them in the future world as Thou didst lead them in the desert." [916]

At these words Israel exclaimed, "The Torah that Moses brought to us at the risk of his life is our bride, and no other nation may lay claim to it. [917] Moses was our king when the seventy elders a.s.sembled, and in the future the Messiah will be our king, surrounded by seven shepherds, and he will gather together once more the scattered tribes of Israel." [918] Then Moses said: "G.o.d first appeared in Egypt to deliver His people, then at Sinai to give them the Torah, and He will appear a third time to take vengeance at Edom, and will finally appear to destroy Gog." [919]

After Moses had praised and glorified G.o.d, he began to implore His blessing for the tribes. His first prayer to G.o.d concerned Reuben, for whom he implored forgiveness for his sin with Bilhah.

He said: "May Reuben come to life again in the future world for his good deed in saving Joseph, and may he not remain forever dead on account of his sin with Bilhah. May Reuben's descendants also be heroes in war, and heroes in their knowledge of the Torah."

G.o.d granted this prayer and forgave Reuben's sin in accordance with the wish of the other tribes, who begged G.o.d to grant forgiveness to their eldest brother. [920] Moses at once perceived that G.o.d had granted his prayer, for all the twelve stones in the high priest's breastplate began to gleam forth, whereas formerly Reuben's stone had given forth no light. [921]

When Moses saw that G.o.d had forgiven Reuben's sin, he at once set about trying to obtain G.o.d's pardon for Judah, saying, "Was it not Judah that through his penitent confession of his sin with his daughter-in-law Tamar induced Reuben, too, to seek atonement and repentance!" The sin for which Moses asked G.o.d to forgive Judah was that he had never redeemed his promise to bring Benjamin back to his father. Owing to this sin, his corpse fell to pieces, so that its bones rolled about in their coffin during the forty years' march in the desert. But as soon as Moses prayed to G.o.d, saying, "Hear, Lord, the voice of Judah," the bones joined together once more, but his sin was not quite forgiven, for he was not yet admitted to the heavenly academy. Therefore Moses continued to pray: "Bring him in unto his people," and he was admitted. It did not, indeed, benefit him, for in punishment of his sin, G.o.d brought it to pa.s.s that he could not follow the discussion of the scholars in heaven, much less take part in them, whereupon Moses prayed: "Let his hands be sufficient for him," and them he no longer sat as one dumb in the heavenly academy. But still his sin was not quite forgiven, for Judah could not succeed in being victorious in the disputes of the learned, hence Moses prayed, "And Thou shalt be an help against his adversaries." It was only then that Judah's sin was quite forgiven, and that he succeeded in disputes with his antagonists in the heavenly academy. [922]

As Moses prayed for Judah, so too did he pray for his seed, and especially for David and the royal dynasty of David. He said: "When David, king of Israel, shall be in need, and shall pray to Thee, then, 'Hear, Lord, his voice, and Thou shalt be an help against his adversaries,' 'bring him' then back 'to his people' in peace; and when alone he shall set out into battle against Goliath, 'let his hands be sufficient for him, and Thou shalt be an help against his adversaries.'" Moses at the same time prayed G.o.d to stand by the tribe of Judah, whose chief weapon in war was the bow, that their 'hands might be sufficient,' that they might vigorously and with good aim speed the arrow.

As Moses had never forgiven Simeon their sin with the daughters of Moab, he bestowed upon them no blessing, but this tribe also was not quite forgotten, for he included this tribe in his blessing for Judah, praying to G.o.d, that He might hear Judah's voice whenever he should pray for the tribe of Simeon when they should be in distress, and that furthermore He should give them their possession in the Holy Land beside Judah's. [923]

Simeon and Levi "drank out of the same cup," for both together in their wrath slew the inhabitants of Shechem, but whereas Levi made amends for his sin, Simeon added another new one. It was the Levites who, in their zeal for G.o.d, slew those that wors.h.i.+pped the Golden Calf; it was a Levite, Phinehas, moreover, who in his zeal for G.o.d slew the wicked prince of the tribe of Simeon, and his mistress. Hence Moses praised and blessed the tribe of Levi, whereas he did not even consider Simeon with a word.

His words first referred to Aaron, prince of the tribe of Levi. He said: "Well may Thy Urim and Tummim belong to Aaron, who ministered services of love to Thy children, who stood every test that Thou didst put upon him, and who at the 'waters of rebellion'

became the victim of a wrong accusation." G.o.d had then decreed against Aaron that he was to die in the desert, although not he, but Moses had trespa.s.sed against Him, saying to Israel, "Hear now, ye rebels." As Aaron, prince of the tribe of Levi, when Israel was still in Egypt, declaimed pa.s.sionately against the people because they wors.h.i.+pped idols, so too all the tribe of Levi stood up by G.o.d's standard when Israel wors.h.i.+pped the Golden Calf in the desert, and slew the idolaters, even if they were their half-brothers or their daughters sons. The Levites also were the only ones who, in Egypt as in the desert, remained true to G.o.d and His teachings, did not abandon the token of the covenant, and were not tempted to rebellion by the spies. "Hence," continued Moses, "shall the Levites be the only ones from whose mouth shall issue judgement and instruction for Israel. 'Thy shall put incense' in the Holy of Holies, 'and whole burnt offerings upon His altar.' Their sacrifices shall reconcile Israel with G.o.d, and they themselves shall be blessed with earthly goods. Thou, Lord, 'smitest through the loins of them that rise up against them' that dispute the priestly rights of this tribe, Thou didst destroy Korah, and they 'that hated them' like king Uzziah, 'shall not rise again.' [924] 'Bless, Lord, the substance of the Levites who give from the t.i.thes that they receive one-tenth to the priests. Mayest Thou accept sacrifice from the hands of the priest Elijah upon mount Carmel, 'smite the loins' of his enemy Ahab, break the neck of the latter's false prophets, and may the enemies of the high priest Johanan rise not again." [925]

"Benjamin," said Moses, "is the beloved of the Lord, whom he will always s.h.i.+eld, and in whose possession the sanctuary shall stand, in this world as well as in the time of the Messiah, and in the future world." [926]

Moses blessed Joseph's tribe with the blessing that their possession might be the most fruitful and blessed land on earth; dew shall ever be there, and many wells spring up. It shall constantly be exposed to the gentle influences of sun and moon, that the fruits may ripen early. "I wish him," said Moses, "that the blessings given him by the Patriarchs and the wives of the Patriarchs may be fulfilled." And so, too, it came to pa.s.s, for the land of the tribe of Joseph possessed everything, and nothing within it was lacking.

This was the reward to Joseph for having fulfilled the will of G.o.d that was revealed to Moses in the bush of thorns; and also because as king of Egypt he treated his brothers with high honors although they had thrust him from their midst. Moses furthermore blessed Joseph by promising him that, as he had been the first of Jacob's sons to come to Egypt, he was also to be the first in the future world to appear in the Holy Land. Moses proclaimed the heroism of Joseph's seed in the words: "As it is a vain thing to try to force the firstling bullock to labor, so little shall Joseph's sons be yoked into service by the empires; as the unicorn with his horns pushes away all other animals, so, too, shall Joseph's sons rule the nations, even to the ends of the earth. The Ephraimite Joshua shall destroy myriads of heathens, and the Mana.s.site Gideon thousands of them." [927]

Zebulun was the tribe that before all the other tribes devoted itself to commerce, and in this way acted as the agent between Israel and the other nations, selling the products of Palestine to the latter, and foreign wares to the former. Hence the blessing that Moses bestowed upon them. "'Rejoice, Zebulun, in thy going out' on commercial enterprises; at thy instance shall many nations pray upon the sacred mountain of the Temple and offer their sacrifices."

For the people that came into Zebulun's realms on matters of business used to go from thence to Jerusalem to look upon the sanctuary of the Jews, and many of them were converted through the grand impression that the life in the holy city made upon them.

Moses furthermore blessed this tribe by giving them an estate by the sea, which might yield them costly fish and the purple sh.e.l.l, and the sand of whose sh.o.r.es might furnish them the material for gla.s.s. The other tribes were therefore dependent upon Zebulun for these articles, which they could not obtain from any one else, for whosoever attempted to rob Zebulun of them, was doomed to bad luck in business. It is the "Sea of Chaifa" also, within Zebulun's territory, where all the treasures of the ocean were brought to sh.o.r.e; for whenever a s.h.i.+p is wrecked at sea, the ocean sends it and its treasures to the sea of Chaifa, where it is h.o.a.rded for the pious until the Judgement Day. [928] One other blessing of Zebulun was that it would always be victorious in battle, whereas the tribe of Issachar, closely bound up with it, was blessed by its distinction in the "tents of learning." For Issachar was "the tribe of scholars and of judges," wherefore Moses blessed them, saying that in "the future time," Israel's great house of instruction as well as the great Sanhedrin would be located in this tribe. [929]