The Legends of the Jews Volume III Part 15

There G.o.d said to him: "What ails thee?" and Moses replied: "O Lord of the world! Thy children want to stone me, and had I not escaped, they would have stoned me by now." G.o.d said: "Moses, how much longer wilt thou continue to calumniate My children? Is it not enough that at h.o.r.eb thou didst say, 'They be ready to stone me,' whereupon I answered thee, 'Go up before them and I will see whether they stone thee or not!' 'Take the rod and a.s.semble the congregation, thou and Aaron thy brother, and speak ye unto the rock before their eyes, that it give forth its water.'"

Moses now went to seek for the rock, followed by all Israel, for he did not know which was the rock out of which G.o.d had said water was to flow. [625] For the rock out of which Miriam's well flowed vanished among the rest of the rocks in such a way that Moses was not able to distinguish it among the number. [626] On the way they saw a rock that dripped, and they took up their places in front of it.

When Moses saw that the people stood still, he turned around and they said to him: "How long wilt thou lead us on?" Moses: "Until I fetch ye forth water out of the rock." The people: "Give us water at once, that we may drink." Moses: "How long do ye quarrel? Is there a creature in all the world that so rebels against its Maker as ye do, when it is certain that G.o.d will give ye water out of a rock, even though I do not know which one that may be!" The people: "Thou wert a prophet and our shepherd during our march through the desert, and now thou sayest, 'I know not out of which rock G.o.d will give ye water.'"

Moses hereupon a.s.sembled them about a rock, saying to himself: "If I now speak to the rock, bidding it bring forth water, and it bring forth none, I shall subject myself to humiliation in the presence of the community, for they will say, 'Where is thy wisdom?'" Hence he said to the people: "Ye know that G.o.d can perform miracles for ye, but He hath hidden from me out of which rock He will let the water flow forth. For whenever the time comes that G.o.d wished a man not to know, then his wisdom and understanding are of no avail to him." Moses then lifted his rod and let it quietly slide down upon the rock which he laid it, uttering, as if addressing Israel, the words, "Shall we bring you forth water out of this rock?" The rock of its own accord now began to give forth water, whereupon Moses struck upon it with his rod, but then water no longer flowed forth, but blood. Moses hereupon said to G.o.d: "This rock brings forth no water," and G.o.d instantly turned to the rock with the question: "Why dost thou bring forth not water, but blood?" The rock answered: "O Lord of the world! Why did Moses smite me?" When G.o.d asked Moses why he had smitten the rock, he replied: "That it might bring forth water." G.o.d, however, said to Moses: "Had I bidden thee to smite the rock? I had only said, 'Speak to it.'" Moses tried to defend himself by saying, "I did speak to it, but it brought forth nothing."

"Thou," G.o.d replied, "hast given Israel the instruction, 'In righteousness shalt thou judge thy neighbor'; why then, didst not thou judge the rock 'in righteousness,' the rock that in Egypt supported thee when out of it thou didst such honey? Is this the manner in which thou repayest it? Not only wert thou unjust to the rock, but thou didst also call My children fools. If then thou are a wise man, it does not become thee as a wise man to have anything further to do with fools, and therefore thou shalt not with them learn to know the land of Israel." [627] At the same time G.o.d added, "Neither thou, nor thy brother, nor thy sister, shall set foot upon the land of Israel." For even in Egypt G.o.d had warned Moses and Aaron to refrain from calling the Israelites fools, and as Moses, without evoking a protest from Aaron, at the water of Kadesh, called them fools, the punishment of death was decreed for him and his brother. [628] When G.o.d had informed Moses of the impending punishment due to him and his brother, He turned to the rock, saying: "Turn thy blood into water," and so it came to pa.s.s. [629]

PREPARING AARON FOR IMPENDING DEATH

As a sign of especial favor G.o.d communicates to the pious the day of their death, that they may transmit their crowns to their sons.

But G.o.d considered it particularly fitting to prepare Moses and Aaron for impending death, saying: "These two pious men throughout their lifetime did nothing without consulting Me, and I shall not therefore take them out of this world without previously informing them." [630]

When, therefore, Aaron's time approached, G.o.d said to Moses: "My servant Moses, who hast been 'faithful in all Mine house,' I have an important matter to communicate to thee, but it weighs heavily upon Me." Moses: "What is it?" G.o.d: "Aaron shall be gathered unto his people; for he shall not enter into the land which I have given unto the children of Israel, because ye rebelled against My word at the waters of Meribah." Moses replied: "Lord of the world! It is manifest and known before the Throne of Thy glory, that Thou art Lord of all the world and of Thy creatures that in this world Thou hast created, so that we are in Thy hand, and in Thy hand it lies to do with us as Thou wilt. I am not, however, fit to go to my brother, and repeat to him Thy commission, for he is older than I, and how then shall I presume to go up to my older brother and say, 'Go up unto Mount Hor and die there!'" G.o.d answered Moses: "Not with the lip shalt thou touch this matter, but 'take Aaron and Eleazar his son, and bring them up unto Mount Hor.'

Ascend thou also with them, and there speak with thy brother sweet and gentle words, the burden of which will, however, prepare him for what awaits him. Later when ye shall all three be upon the mountain, 'strip Aaron of his garments, and put them upon Eleazar his son, and Aaron shall be gathered unto his people, and shall die there.' [631] As a favor to Me prepare Aaron for his death, for I am ashamed to tell him of it Myself." [632]

When Moses heard this, there was a tumult in his heart, and he knew not what to do. He wept so pa.s.sionately that his grief for the impending loss of his brother brought him to the brink of death himself. As a faithful servant of G.o.d, however, nothing remained for him to do, but to execute his Master's command, hence he betook himself to Aaron to the Tabernacle, to inform him of his death.

Now it had been customary during the forty years' march through the desert for the people daily to gather, first before the seventy elders, then under their guidance before the princes of the tribes, then for all of them to appear before Eleazar and Aaron, and with these to go to Moses to present to him their morning greeting. On this day, however, Moses made a change in this custom, and after having wept through the night, at the c.o.c.k's crow summoned Eleazar before him and said to him: "Go and call to me the elders and the princes, for I have to convey to them a commission from the Lord." Accompanied by these men, Moses not betook himself to Aaron who, seeing Moses when he arose, asked: "Why hast thou made a change in the usual custom?" Moses: "G.o.d hath bidden me to make a communication to thee." Aaron: "Tell it to me." Moses: "Wait until we are out of doors." Aaron thereupon donned his eight priestly garments and both went out.

Now it had always been the custom for Moses whenever he went from his house to the Tabernacle to walk in the center, with Aaron at his right, Eleazar at his left, then the elders at both sides, and the people following in the rear. Upon arriving within the Tabernacle, Aaron would seat himself as the very nearest at Moses' right hand, Eleazar at his left, and the elders and princes in front. On this day, however, Moses changed this order; Aaron walked in the center, Moses at his right hand, Eleazar at his left, the elders and princes at both sides, and the rest of the people following.

When the Israelites saw this, they rejoiced greatly, saying: "Aaron now has a higher degree of the Holy Spirit than Moses, and therefore does Moses yield to him the place of honor in the center." The people loved Aaron better than Moses. [633] For ever since Aaron had become aware that through the construction of the Golden Calf he had brought about the transgression of Israel, it was his endeavor through the following course of life to atone for his sin. He would go from house to house, and whenever he found one who did not know how to recite his Shema', he taught him the Shema'; if one did not know how to pray he taught him how to pray; and if he found one who was not capable of penetrating into the study of the Torah, he initiated him into it. [634] He did not, however, consider his task restricted 'to establis.h.i.+ng peace between G.o.d and man,' but strove to establish peace between the learned and the ignorant Israelites, among the scholars themselves, among the ignorant, and between man and wife. [635] Hence the people loved him very dearly, and rejoiced when they believed he had now attained a higher rank than Moses.

Having arrived at the Tabernacle, Aaron now wanted to enter, but Moses held him back, saying: "We shall now go beyond the camp."

When they were outside the camp, Aaron said to Moses: "Tell me the commission G.o.d hath given thee." Moses answered: "Wait until we reach the mountain." At the foot of the mountain Moses said to the people: "Stay here until we return to you; I, Aaron, and Eleazar will go to the top of the mount, and shall return when we shall have heard the Divine revelation." All three now ascended.

AARON'S DEATH

Moses wanted to inform his brother of his impending death, but knew not how to go about it. At length he said to him: "Aaron, my brother, hath G.o.d given anything into thy keeping?" "Yes," replied Aaron. "What, pray?" asked Moses. Aaron: "The altar and the table upon which is the shewbread hath He given into my charge."

Moses: "It may be that He will now demand back from thee all that He hath given into thy keeping." Aaron: "What, pray?" Moses: "Hath He not entrusted a light to thee?" Aaron: "Not one light only but all seven of the candlestick that now burn in the sanctuary."

Moses had, of course, intended to call Aaron's attention to the soul, "the light of the Lord," which G.o.d had given into his keeping and which He now demanded back. As Aaron, in his simplicity, did not notice the allusion, Moses did not go into further particulars, but remarked to Aaron: "G.o.d hath with justice called thee an innocent, simple-hearted man."

While they were thus conversing, a cave opened up before them, whereupon Moses requested his brother to enter it, and Aaron instantly acquiesced. Moses was now in a sad predicament, for, to follow G.o.d's command, he had to strip Aaron of his garments and to put them upon Eleazar, but he knew not how to broach the subject to his brother. He finally said to Aaron: "My brother Aaron, it is not proper to enter the cave into which we now want to descend, invested in the priestly garments, for they might there become unclean; the cave is very beautiful, and it is therefore possible that there are old graves in it." Aaron replied, "Thou art right." Moses then stripped his brother of his priestly garments, and put them upon Aaron's son, Eleazar. [636]

As it would have been improper if Aaron had been buried quite naked, G.o.d brought about the miracle that, as soon as Moses took off one of Aaron's garments, a corresponding celestial garment was spread over Aaron, and when Moses had stripped him of all his priestly garments, he found himself arrayed in eight celestial garments. A second miracle came to pa.s.s in the stripping of Aaron's garments, for Moses was enabled to take off the undermost garments before the upper. This was done in order to satisfy the law that priests may never use their upper garments as undergarments, a thing Eleazar would have had to do, had Moses stripped off Aaron's outer garments first and with these invested his son. [637]

After Eleazar had put on the high priest's garments, Moses and Aaron said to him: "Wait for us here until we return out of the cave," and both entered it. At their entrance they beheld a couch spread, a table prepared, and a candle lighted, while ministering angels surrounded the couch. Aaron then said to Moses: "How long, O my brother, wilt thou still conceal the commission G.o.d hath entrusted to thee? Thou knowest that He Himself, when for the first time He addressed thee, with His own lips declared of me, 'When he seeth thee, he will be glad in his heart.' Why, then, dost thou conceal the commission G.o.d hath entrusted to thee? Even if it were to refer to my death, I should take it upon myself with a cheerful countenance." Moses replied: "As thou thyself dost speak of death, I will acknowledge that G.o.d's words to me do concern thy death, but I was afraid to make it known to thee. But look now, thy death is not as that of the other creatures of flesh and blood; and not only is thy death a remarkable one, but see! The ministering angels have come to stand by thee in thy parting hour."

[638]

When he spoke of the remarkable death that awaited Aaron, Moses meant to allude to the fact that Aaron, like his sister Miriam and later Moses, was to die not through the Angel of Death, but by a kiss from G.o.d. [639] Aaron, however, said: "O my brother Moses, why didst not thou make this communication to me in the presence of my mother, my wife, and my children?" Moses did not instantly reply to this question, but tried to speak words of comfort and encouragement to Aaron, saying: "Dost thou not know, my brother, that thou didst forty years ago deserve to meet thy death when thou didst fas.h.i.+on the Golden Calf, but then I stood before the Lord in prayer and exhortation, and saved thee from death. And now I pray that my death were as thine! For when thou diest, I bury thee, but when I shall die, I shall have no brother to bury me. When thou diest, thy sons will inherit thy position, but when I die, strangers will inherit my place." With these and similar words Moses encouraged his brother, until he finally looked forward to his end with equanimity.

Aaron lay down upon the adorned couch, and G.o.d received his soul. Moses then left the cave, which immediately vanished, so that none might know or understand how it had happened. When Eleazar saw Moses return alone, he said to him: "O my teacher, where is my father?" Moses replied: "He has entered Paradise."

Then both descended from the mountain into the camp. [640]

When the people saw Moses and Eleazar return without Aaron, they were not at all in the mood to lend faith to the communication of Aaron's death. They could not at all credit that a man who had overcome the Angel of Death was now overcome by him. Three opinions were then formed among the people concerning Aaron's absence. Some declared that Moses had killed Aaron because he was jealous of his popularity; some thought Eleazar had killed his father to become his successor as high priest; and there was also some who declared that he had been removed from earth to be translated to heaven. Satan had so incited the people against Moses and Eleazar that they wanted to stone them. Moses hereupon prayed to G.o.d, saying: "Deliver me and Eleazar from this unmerited suspicion, and also show to the people Aaron's bier, that they may not believe him to be still alive, for in their boundless admiration for Aaron they may even make a G.o.d of him." G.o.d then said to the angels: "Lift up on high the bier upon which lies My friend Aaron, so that Israel may know he is dead and my not lay hand upon Moses and Eleazar." The angels did as they were bidden, [641] and Israel then saw Aaron's bier floating in the air, while G.o.d before it and the angels behind intoned a funeral song for Aaron. G.o.d lamented in the words, "He entereth into peace; they rest in their beds, each one that walketh in his uprightness,"

whereas the angels said: "The law of truth was in his mouth, and unrighteousness was not found in his lips: he walked with Me in peace and uprightness, and did turn many away from iniquity."

THE GENERAL MOURNING FOR AARON

When Israel beheld the funeral rites prepared in honor of Aaron by G.o.d and by the angels, they also prepared a funeral ceremony of thirty days in which all the people, men and women, adults and children, took part. [642] This universal mourning had its foundation not only in Israel's emulation of the Divine mourning and of the ceremonies arranged by Moses and Eleazar, or in their wish to show their reverence for the deceased high priest, but first and foremost in the truth that the people deeply loved Aaron and deeply felt his death. They mourned for him even more than they did later for Moses; for the latter only a part of the people shed tears, but for Aaron, everyone. Moses, as a judge, was obliged to mete out justice to the guilty, so that he had enemies among the people, men who could not forget that he had p.r.o.nounced them guilty in court. Moses, furthermore, was sometimes severe with Israel when he held up to them their sins, but never Aaron. The latter "loved peace and pursued peace, loved men and brought them near to the Torah. In his humility, he did not consider his dignity hurt by offering greetings first even to the lowliest, yes, he did not even fail in offering his greeting when he was certain that the man before him was wicked and G.o.dless. The lament of the angels for Aaron as one "who did turn many away from iniquity"

was therefore well justified. This kindliness of his led many a sinner to reform, who at the moment when he was about to commit a sin thought to himself: "How shall I be able to lift up my eyes to Aaron's face? I, to whom Aaron was so kind, blush to do evil."

Aaron recognized his especial task as that of the peace-maker. If he discovered that two men had fallen out, he hastened first to the one, then to the other, saying to each: "My son, dost thou not know what he is doing with whom thou hast quarreled? He beats at his heart, rends his garments in grief, and says, 'Woe is me! How can I ever again lift up my eyes and look upon my companion against whom I have acted so?'" Aaron would then speak to each separately until both the former enemies would mutually forgive each other, and as soon as they were again face to face salute each other as friends. If Aaron heard that husband and wife lived in discord, he would hasten to the husband, saying: "I come to thee because I hear that thou and thy wife live in discord, wherefore thou must divorce her. Keep in mind, however, that if thou shouldst in place of thy present wife marry another, it is very questionable if thy second wife will be as good as this one; for at your first quarrel she will throw up to thee that thou art a quarrelsome man, as was shown by thy divorce from thy first wife." Many thousands of unions were saved from impending rupture by the efforts and urgings of Aaron, and the sons born to the couples brought together anew usually received Aaron's name, owing, as they did, their existence to his intercession. Not less than eighty thousand youths bearing his name took part in the mourning for Aaron. [643]

When Moses beheld the deep-felt sorrow of the heavenly beings and of men for Aaron, he burst into pa.s.sionate weeping, and said: "Woe is me, that am now left all alone! When Miriam died, none came to show her the last marks of honor, and only I, Aaron, and his sons stood about her bier, wept for her, mourned her, and buried her. At Aaron's death, I and his sons were present at his bier to show him the last marks of honor. But alas! How shall I fare?

Who will be present at my death? I have neither father nor mother, neither brother nor sister, - who then will weep for me?" G.o.d, however, said to him: "Be not afraid, Moses, I Myself shall bury thee amid great splendor, and just as the cave in which Aaron lied has vanished, that none may know the spot where Aaron is buried, so too shall no mortal know thy burial place. As the Angel of Death had no power over Aaron, who died 'by the kiss,' so shall the Angel of Death have no power over thee, and thou shalt die 'by the kiss.'" Moses grew calm at these words, knowing at last that he had his place among the blessed pious. Blessed are thy, for not only does G.o.d in person gather them to Him, but as soon as they are dead, the angels go joyously to meet them and with beaming faces go to greet them, saying, "Enter into peace." [644]

THE FALSE FRIENDS

When Moses and Eleazar returned from the mountain without Aaron, Israel said to Moses: "We shall not release thee from this spot until thou showest us Aaron, dead or alive." Moses prayed to G.o.d, and He opened the cave and all Israel saw within it Aaron, lying dead upon a bier. They instantly felt what they had lost in Aaron, for when they turned to look at the camp, they saw that the clouds of glory that had covered the site of the camp during their forty years' march had vanished. They perceived, therefore, that G.o.d had sent these clouds for Aaron's sake only, and hence, with Aaron's death, had caused them to vanish. These among Israel who had been born in the desert, having now, owing to the departure of the clouds of glory, for the first time beheld the sun and moon, wanted to fall down before them and adore them, for the clouds had always hidden the sun and the moon from them, and the sight of them made a most awful impression upon them. But G.o.d said to them: "Have I not commanded you in My Torah: 'Take ye therefore good heed unto yourselves...lest thou lift up thine eyes unto heaven, and when thou seest the sun and the moon and the stars, even all the host of heaven, thou be drawn away and wors.h.i.+p them, and serve them?' For it is G.o.d that led thee out of the furnace of Egypt, that thou mightest be the people of His inheritance." [645]

The disappearance of the clouds of glory inspired Israel with terror, for now they were unaided against the attacks of enemies, whereas none had been able to enter into the camp of Israel while the clouds covered them. This fear was not, indeed, ungrounded, for hardly did Amalek learn that Aaron was dead and that the clouds of glory had vanished, when he at once set about hara.s.sing Israel. [646] Amalek acted in accordance with the counsel his grandsire Esau had given him, for his words to his grandson had been: "In spite of all my pains, I did not succeed in killing Jacob, therefore be thou mindful of avenging me upon his descendants."

"But how, alas!" said Amalek, "Shall I be able to compete with Israel?" Esau made answer: "Look well, and as soon as thou seest Israel stumble, leap upon them." Amalek looked upon this legacy as the guiding star of his actions. When Israel trespa.s.sed, saying with little faith, "Is the Lord among us, or not?" Amalek instantly appeared. Hardly had Israel been tempted by its spies wickedly to exclaim, "Let us make a captain, and let us return into Egypt,"

when Amalek was upon the scene to battle with Israel. In later times also Amalek followed this policy, and when Nebuchadnezzar moved to Jerusalem in order to destroy it, Amalek took up his position one mile away from the holy city, saying: "If Israel should conquer, I should declare that I had come to a.s.sist them, but should Nebuchadnezzar be victorious, then shall I cut off the flight of the fleeing Israelites." His hopes were realized, for Nebuchadnezzar was victorious, and standing at the crossway, he cut down the fleeing Israelites, and added insult to injury by hurling invectives against G.o.d and the people, and ridiculing them.

When, after Aaron's death, Amalek no longer considered Israel dangerous, since the clouds had disappeared, he instantly set about making war upon them. Amalek did not, however, go in open warfare against Israel, but tried through craft to attain what he dared not hope for in open warfare. Concealing their weapons in their garments, the Amalekites appeared in Israel's camp as if they meant to condole with them for Aaron's death, and the unexpectedly attacked them. Not content with this, the Amalekites disguised themselves in Canaanite costume and spoke the speech of the latter, so that the Israelites might not be able to tell if they had before them Amalekites, as their personal appearance seemed to show, or Canaanites, as their dress and speech indicated. The reason for this disguise was that Amalek knew that Israel had inherited the legacy from their ancestor Isaac that G.o.d always answered their prayer, hence Amalek said: "If we now appear as Canaanites, they will implore G.o.d to send them aid against the Canaanites, and we shall slay them." But all these wiles of Amalek were of no avail. Israel couched their prayer to G.o.d in these words: "O Lord of the world! We know not with what nation we are now waging war, whether with Amalek or with Canaan, but whichsoever nation it be, pray visit punishment upon it." [647]

G.o.d heard their prayer and, promising to stand by them, ordered them totally to annihilate their enemy, saying: "Although ye are now dealing with Amalek, do not treat him like Esau's other sons, against whom ye may not war, but try totally to destroy them, as if they were Canaanites." Israel acted according to this command, slaying the Amalekites in battle, and dedicating their cities to G.o.d.

[648] Amalek's only gain in this enterprise was that, at the beginning of the war, they seized a slave woman who had once belonged to them, but who later pa.s.sed over into the possession of the Israelites. [649]

For Israel this attack of Amalek had indeed serious consequences, for as soon as they perceived the approach of the enemy, they were afraid to continue the march to Palestine, being now no longer under the protection of the clouds, that vanished with Aaron's death; hence they determined to return to Egypt. They actually carried out part of this project by retreating eight stations, but the Levites pursued them, and in Moserah there arose a bitter quarrel between those who wanted to return to Egypt and the Levites who insisted upon the continuance of the march to Palestine. Of the former, eight tribal divisions were destroyed in this quarrel, five Benjamite, and one each of the Simeonite, Gadite, and Asherite divisions, while of the Levites one division was completely extirpated, and three others decimated in such a way that they did not recover until the days of David. The Levites were finally victorious, for even their opponents recognized that it had been folly on their part to desire to return to Egypt, and that their loss had been only a punishment because they had not arranged a mourning ceremony adequate to honor a man of Aaron's piety.

They thereupon celebrated a grand mourning ceremony for Aaron in Moserah, and it is for this reason that people later spoke of this place as the place where Aaron died, because the great mourning rites took place there. [650]

THE BRAZEN SERPENT

Owing to the king of Edom's refusal to permit Israel to pa.s.s through his land, they were obliged, at the very point when they believed themselves at the end of their march, to continue it, so as to go around the land of Edom. The people, weary of the many years' marches, now became peevish, saying: "We had already been close to the promised land, and now must turn about once more! It was the same with our fathers who, close to their goal, had to turn back and roam about for thirty-eight years. Thus will it be with us!" [651] In their dejection they set about murmuring against G.o.d and Moses, "master and servant being to them as one."

They complained that they were entirely thrown upon manna as a means of sustenance. This last mentioned complaint came from those in regard to whom G.o.d had vowed that they should never see the land which He had sworn unto the Patriarchs. These people could not bear the sight of the products of Palestine's soil, dying as soon as they beheld them. Now that they had arrived at the outskirts of the promised land, the merchants brought into the camp of the Israelites the native products, but these, unable to partake of them, still had to continue to gather sustenance exclusively from manna. [652]

Then a voice sounding from the heavens became audible upon earth, making this announcement: "Come hither and behold, O ye men! Come hither and hearken, ye the serpent with the words, 'Dust shalt thou eat,' yet it complained not of its food. But ye, My people that I have led out of Egypt, for whom I caused manna to rain down from heaven, and quails to fly from the sea, and a spring to gush forth from the abyss, ye do murmur against Me on account of manna, saying, 'Our soul loatheth this light bread.' Let now the serpents come, that complained not, even though whatever food they ate tasted only of the dust, and let them bite those who murmur though they have a food that possesses every conceivable flavor. [653] The serpent, which was the first creature to slander its Maker and was therefore punished, shall now punish this people, which, not profiting by the example of the serpent's punishment, blasphemes its Creator by declaring that the heavenly food that He sends them would finally bring them death." The very serpents that during the forty years' march had been burned by the cloud of glory and lay heaped up high round about the camp, these same serpents now bit the people so terribly that their poison burned the souls of those whom they attacked. [654]

When Moses betook himself to those who had been bitten, hearing that they were too ill to come to him, [655] they, conscious of their guilt, said to him: "We have sinned, because we have spoken against the Lord and against thee; pray unto the Lord, that He take away the serpents from us." Such was the meekness of Moses, that he instantly forgave the people's transgression in regard to himself, and at once implored G.o.d's aid. G.o.d also, however, forgave their sin as soon as they had shown penitence, and thus set an example to man likewise to grant forgiveness when it is requested.

As a healing for those who had been bitten, G.o.d now bade Moses to make a serpent of bra.s.s, and put it upon a pole, that it might come to pa.s.s that every one who was bitten might look upon it and live. Moses did as he was bidden, and made a serpent of bra.s.s. As soon as he hurled it on high, it remained floating in the air, so that all might be able to look upon it. [656] He mad the serpent bra.s.s, because in Hebrew Nahash signifies "snake" and Nehoshet, "bra.s.s"; hence Moses made the serpent of a substance that had a sound similar to that of the object fas.h.i.+oned out of it. [657] It was not, however, the sight of the serpent of bra.s.s that brought with it healing and life; but whenever those who had been bitten by the serpents raised their eyes upward and subordinated their hearts to the will of the heavenly Father, they were healed; if they gave no thought to G.o.d, they perished. [658]

Looking upon the serpent of bra.s.s brought about healing not only to those who had been bitten by serpents, but also to those who had been bitten by dogs or other animals. The cure of the latter was effected even more quickly than that of the former, for a casual glance sufficed for them, whereas the former were healed only after a long and insistent gaze. [659]

AT ARNON

The murmurs of the people, on account of which G.o.d sent upon them the serpents, took place in Zalmonah, a place where grew only thorns and thistles. Thence they wandered on to Punon, where G.o.d's punishment overtook them. [660] In the following two stations also, in Oboth and Iye-abarim, they continued their hostile actions against G.o.d, who for this reason was full of wrath against them, and did not look upon them again with favor until they reached Arnon. [661] G.o.d's favor was instantly shown during Israel's pa.s.sage through the valley of Arnon, where He wrought for Israel miracles as great as those of yore at the pa.s.sage through the Red Sea. This valley was formed by two lofty mountains that lay so close together that people upon the two summits of them could converse with one another. But in pa.s.sing from one mountain to the other, one had to cover a distance of seven miles, having first to descend into the valley, and then again to ascend the other mountain. The Amorits, knowing that Israel should now have to pa.s.s through the valley, a.s.sembled in innumerable mult.i.tudes, and a part of them hid in the caves, of which there were many on the slopes of the mountain, while another part of them awaited Israel in the valley below, hoping to attack and destroy them unexpectedly from above and from below in their pa.s.sage through the valley. G.o.d, however, frustrated this plan, bringing it to pa.s.s that Israel did not descend into the valley at all, but stayed above, through the following miracle. For whereas the mountain on the one side of the valley was full of caves, the other consisted entirely of pointed rocks; and G.o.d moved this rocky mountain so close up to the other, that the jutting rocks of the one entered into the caves of the other, and all the Amorites that were concealed within them were crushed.

It was the rocky mountain that was moved, and not the other, for this same rocky mountain was the beginning of the promised land, and at the approach of Israel from the other mountain, which was Moabite, the land leaped to meet them, for it awaited them most longingly.

An old proverb says: "If you give a piece of bread to a child, tell its mother about it." G.o.d, likewise, wanted Israel to know the great miracles He had accomplished for their sake, for they had no inkling of the attack the heathens had planned to make upon them.

G.o.d therefore bade the well that had reappeared since their stay in Beeroth to flow past the caves and wash out parts of the corpses in great numbers. When Israel not turned to look upon the well, they perceived it in the valley of the Arnon, s.h.i.+ning like the moon, and drawing corpses with it. Not until then did they discover the miracles that had been wrought for them. Not only did the mountains at first move together to let them pa.s.s, and then again move apart, but G.o.d saved them from great peril. They now intoned a song of praise to the well that revealed to them the great miracle. [662]

When, at the pa.s.sage through the Red Sea, Israel wanted to intone a song of praise, Moses did not let them do it alone, but first sang to them the song they were to sing to the Lord. For then Israel was young, and could only repeat what its teacher Moses sang before them, but when the nation reached Arnon, it was fully grown, after its forty years' march through the desert. Now the Israelites sang their own song, saying: "O Lord of the world! It behooves Thee to work miracles for us, whereas it is our duty to intone to Thee songs of praise." Moses had no part in the song of praise to the well, for the well had given occasion to his death in the desert, and no man can be expected to sing about his executioner. As Moses wanted have nothing to do with this song, G.o.d demanded that His own name also be not mentioned in it, acting in this instances like the king who was invited to a prince's table, but refused the invitation when he learned that his friend was not to be present at the feast.

[663] The song to the well was as follows: "This is the well that the Patriarchs of the world, Abraham, Isaac, and Jacob, have digged, the princes olden times have searched, the heads of the people, the lawgivers of Israel, Moses and Aaron, have made its water to run with their staves. In the desert Israel received it as a gift, and after they had received it, it followed Israel upon all their wanderings, to lofty mountains and deep valleys. Not until they came to the boundary of Moab did it disappear, because Israel did not observe the words of the Torah." [664]

Israel sang a song to the well alone, and not to manna, because they had on several occasions railed against the heavenly food, and therefore G.o.d said: "I do not wish ye to find fault with manna, nor yet to have ye praise it now," and He would not permit them to sing a song of praise to manna. [665]

SIHON, THE KING OF THE AMORITES