Legends of the Jews Reader

Noah: "The waters will ooze out from under your feet, and you will not be able to ward them off."

Partly they persisted in their obduracy of heart because Noah had made known to them that the flood would not descend so long as the pious Methuselah sojourned among them. The period of one hundred and twenty years which God had appointed as the term of their probation having expired, Methuselah died, but out of regard for the memory of this pious man God gave them another week's respite, the week of mourning for him. During this time of grace, the laws of nature were suspended, the sun rose in the west and set in the east. To the sinners God gave the dainties that await man in the future world, for the purpose of showing them what they were forfeiting. But all this proved unavailing, and, Methuselah and the other pious men of the generation having departed this life, God brought the deluge upon the earth.

The most distinguished among the Levites were the sons of Kohath, whose charge during the march through the desert was the Holy of Holies, and among the vessels particularly the Holy Ark. This latter was a dangerous trust, for out of the staves attached to it would issue sparks that consumed Israel's enemies, but now and then this fire wrought havoc among the bearers of the Ark. It therefore became a customary thing, when the camp was about to be moved, for Kohath's sons to hasten into the sanctuary and seek to pack up the different portions of it, each one planning cautiously to shift the carrying of the Ark upon another.

But this even more kindled God's anger against them, and He slew many of the Kohathites because they ministered to the Ark with an unwilling heart. To avert the danger that threatened them, God ordered Aaron and his sons to enter first into the sanctuary, and "to appoint to the Kohathites, every one, his service and his burden, that they might not go in to see when the holy things are covered, lest they die."

This was done because previous to this command the sons of Kohath had been accustomed to feast their eyes on the sight of the Ark, which brought them instantaneous death. But, according to this order, Aaron and his sons first took apart the different portions of the sanctuary, covered the Ark, and not till then called the sons of Kohath to bear the burden.

David's first thought after ascending the throne was to wrest Jerusalem, sacred since the days of Adam, Noah, and Abraham, from the grasp of the heathen. The plan was not easy of execution for various reasons. The Jebusites, the possessors of Jerusalem, were the posterity of those sons of Heth who had ceded the Cave of Machpelah to Abraham only on condition that their descendants should never be forcibly dispossessed of their capital city Jerusalem.

In perpetuation of this agreement between Abraham and the sons of Heth, monuments of brass were erected, and when David approached Jerusalem with hostile intent, the Jebusites pointed to Abraham's promise engraven upon them and still plainly to be read. They maintained that before David could take the city, which they had surrounded with a high wall, he would have to destroy the monuments. Joab devised a plan of getting into Jerusalem.

He set up a tall cypress tree near the wall, bent it downward, and standing on David's head, he grasped the very tip of the tree. When the tree rebounded, Joab sat high above the wall, and could jump down upon it. Once in the city, he destroyed the monuments, and possessed himself of Jerusalem. For David a miracle had happened; the wall had lowered itself before him so that he could walk into the city without difficulty.

David, however, was not desirous of using forcible means. He therefore offered the Jebusites six hundred shekels, fifty shekels for each Israelitish tribe. The Jebusites accepted the money, and gave David a bill of sale.

Jerusalem having been acquired, David had to prepare for war with the Philistines, in which the king gave proof at once of his heroic courage and his unshakable trust in God. The latter quality he displayed signally in the battle that took place in the Valley of the Giants. God had commanded David not to attack the host of the Philistines until he heard "the sound of marching in the tops of the mulberry trees."

God desired to pass judgment upon the tutelary angels of the heathen, before surrendering the heathen themselves to the pious, and the motion of the tops of the trees was to indicate that the battle could proceed. The enemy advanced until there were but four ells between them and the Israelites. The latter were about to throw themselves against the Philistines, but David restrained them, saying: "God forbade me to attack the Philistines before the tops of the trees begin to move.

If we transgress God's command, we shall certainly die. If we delay, it is probable that we shall be killed by the Philistines, but, at least, we shall die as pious men that keep God's command. Above all, let us have confidence in God." Scarcely had he ended his speech when the tops of the trees rustled, and David made a successful assault upon the Philistines.

Whereupon God said to the angels, who were constantly questioning him as to why he had taken the royal dignity from Saul and given it to David: "See the difference between Saul and David."

When Pharaoh heard the words of Jethro-Reuel, he was exceedingly wroth with him, and he was dismissed in disgrace from before the king, and he went to Midian.

The king then spoke to Job, and said: "What sayest thou, Job, and what is thy advice respecting the Hebrews?" Job replied: "Behold, all the inhabitants of the land are in thy power. Let the king do as seemeth good in his eyes."

Balaam was the last to speak at the behest of the king, and he said: "From all that the king may devise against the Hebrews, they will be delivered. If thou thinkest to diminish them by the flaming fire, thou wilt not prevail over them, for their God delivered Abraham their father from the furnace in which the Chaldeans cast him. Perhaps thou thinkest to destroy them with a sword, but their father Isaac was delivered from being slaughtered by the sword. And if thou thinkest to reduce them through hard and rigorous labor, thou wilt also not prevail, for their father Jacob served Laban in all manner of hard work, and yet he prospered. If it please the king, let him order all the male children that shall be born in Israel from this day forward to be thrown into the water. Thereby canst thou wipe out their name, for neither any of them nor any of their fathers was tried in this way.

During the march the Levites might wear no shoes, but had to walk barefoot because they carried and ministered to holy objects. The Kohathites had, moreover, to walk backwards, for they might not turn their backs to the Holy Ark. They were, furthermore, owing to their offices as bearers of the Ark, distinguished by being the first of the Levites to be numbered in the census, although in other respects the sons of Gershon led, for Gershon was the first-born of Levi.

When giving the commission to count the sons of Kohath, God explicitly mentioned that Moses should undertake the census with Aaron, but He did not do so when He ordered the numbering of the sons of Gershon. Moses now thought that God had done this intentionally because the former were directly under Aaron's supervision while the Gershonites were not. Nevertheless, out of respect to his brother, he bade his brother, as well as, out of courtesy, the princes of the tribes to be present at the numbering of the Levites, but he did not tell Aaron that he did so in the name of God. In this Moses erred, for God wished Aaron to be present at the numbering of the Levites. For this reason, when He ordered the census of the third division, Merari's sons, to be taken, He expressly mentioned Aaron's name. At the apportionment of the service among the individual Levites, however, Aaron paid attention only to the sons of Kohath, each of whom had his special task allotted to him, whereas Moses appointed their tasks to the sons of Gershon and Merari. The highest chief of the Levites, however, was Eleazar, who was "to have the oversight of them that keep the charge of the santuary." But despite his high position, Eleazar was modest enough to participate in the service in person. During their marches from place to place, he himself would carry all needful things for the daily offering. In his right hand he carried the oil for the candlestick, in his left hand the incense, on his are the things that were made in the pans, and, attached to his girdle, the phial with the oil for ointment. Ithamar, Eleazar's brother, also had a duty in the sanctuary, for it was he to whom the guidance of the service of Gershon's and Merari's sons was assigned. For these must perform none but the service God had specially assigned to them, as no Gershonite might perform the duty of a Merarite, and vice versa, and each individual, too, had his special duty, that no quarrel might arise among them.

Of David's other campaigns, the most notable is his war with Shobach the Aramean, whom he conquered in spite of his gigantic size and strength. Shobach was very tall, as tall as a dove-cote, and one look at him sufficed to strike terror to the heart of the beholder. The Aramean general indulged in the belief that David would treat the Syrians gently on account of the monument, still in existence at that time, which Jacob and Laban had erected on the frontier between Palestine and Aram as a sign of their covenant that neither they nor their descendants should wage war with each other.

But David destroyed the monument. Similarly, the Philistines had placed trust in a relic from Isaac, the bridle of a mule which the Patriarch had given to Abimelech, the king of the Philistines, as a pledge of the covenant between Israel and his people. David took it from them by force.

Great wisdom was needed for building the ark, which was to have space for all beings on earth, even the spirits. Only the fishes did not have to be provided for. Noah acquired the necessary wisdom from the book given to Adam by the angel Raziel, in which all celestial and all earthly knowledge is recorded.

While the first human pair were still in Paradise, it once happened that Samael, accompanied by a lad, approached Eve and requested her to keep a watchful eye upon his little son until he should return. Eve gave him the promise. When Adam came back from a walk in Paradise, he found a howling, screaming child with Eve, who, in reply to his question, told him it was Samael's. Adam was annoyed, and his annoyance grew as the boy cried and screamed more and more violently. In his vexation he dealt the little one a blow that killed him. But the corpse did not cease to wail and weep, nor did it cease when Adam cut it up into bits. To rid himself of the plague, Adam cooked the remains, and he and Eve ate them. Scarcely had they finished, when Samael appeared and demanded his son. The two malefactors tried to deny everything; they pretended they had no knowledge of his son. But Samael said to them: "What! You dare tell lies, and God in times to come will give Israel the Torah in which it is said, 'Keep thee far from a false word'?"

However, David was as just as he was bold. Disregard of the covenants made by the Patriarchs was far removed from his thoughts. Indeed, before departing for the wars with the Arameans and the Philistines, he had charged the Sanhedrin to investigate carefully the claims of the two nations. The claims of the Philistines were shown to be utterly unfounded. In no sense were they the descendants of those Philistines who had concluded a treaty with Isaac; they had immigrated from Cyprus at a much later date. The Arameans, on the other hand, had forfeited their claims upon considerate treatment, because under the "Aramean" Balaam, and later again, in the time of Othniel, under their king Cushan-rishathaim, they had attacked and made war upon the Israelites.

Balaam's advice was accepted by Pharaoh and the Egyptians. They knew that God pays measure for measure, therefore they believed that the drowning of the men children would be the safest means of exterminating the Hebrews, without incurring harm themselves, for the Lord had sworn unto Noah never again to destroy the world by water. Thus, they assumed, they would be exempt from punishment, wherein they were wrong, however.

In the first place, though the Lord had sworn not to bring a flood upon men, there was nothing in the way of bringing men into a flood. Furthermore, the oath of God applied to the whole of mankind, not to a single nation. The end of the Egyptians was that they met their death in the billows of the Red Sea. "Measure for measure"--as they had drowned the men children of the Israelites, so they were drowned.

When God appeared upon Sinai, He was surrounded by twenty-two thousand angels, all in full array and divided into groups, each of which had its own standard. Looking upon these angel hosts, Israel wished like them to be divided into groups with standards, and God fulfilled their wish. After Moses had completed the census of the people, God said to Him: "Fulfill their wish and provide them with standards as they desire.

'Every man of the children of Israel shall pitch by his own standard, with the ensign of their father's house; far off about the Tabernacle of the congregation shall they pitch.'" This commission greatly agitated Moses, who thought: "Now will there be much strife among the tribes. If I bid the tribe of Judah pitch in the East, it will surely state its preference for the South, and every tribe will likewise choose any direction but the one assigned to it."

But God said to Moses: "Do not concern thyself with the position of the standards of the tribes, for they have no need of thy direction. Their father Jacob before his death ordered them to group themselves about the Tabernacle just as his sons were to be grouped about his bier at the funeral procession." When Moses now told the people to divide themselves in groups round about the Tabernacle, they did it in the manner Jacob had bidden them.

While they were speaking thus, suddenly the voice of the slain lad was heard proceeding from the heart of Adam and Eve, and it addressed these words to Samael: "Go hence! I have penetrated to the heart of Adam and the heart of Eve, and never again shall I quit their hearts, nor the hearts of their children, or their children's children, unto the end of all generations."

Samael departed, but Adam was sore grieved, and he put on sackcloth and ashes, and he fasted many, many days, until God appeared unto him, and said: "My son, have no fear of Samael. I will give thee a remedy that will help thee against him, for it was at My instance that he went to thee." Adam asked, "And what is this remedy?" God: "The Torah." Adam: "And where is the Torah?" God then gave him the book of the angel Raziel, which he studied day and night. After some time had passed, the angels visited Adam, and, envious of the wisdom he had drawn from the book, they sought to destroy him cunningly by calling him a god and prostrating themselves before him, in spite of his remonstrance, "Do not prostrate yourselves before me, but magnify the Lord with me, and let us exalt His Name together." However, the envy of the angels was so great that they stole the book God had given Adam from him, and threw it in the sea. Adam searched for it everywhere in vain, and the loss distressed him sorely. Again he fasted many days, until God appeared unto him, and said: "Fear not! I will give the book back to thee," and He called Rahab, the Angel of the Sea, and ordered him to recover the book from the sea and restore it to Adam. And so he did.

Pharaoh now took steps looking to the faithful execution of his decree. He sent his bailiffs into the houses of the Israelites, to discover all new-born children, wherever they might be. To make sure that the Hebrews should not succeed in keeping the children hidden, the Egyptians hatched a devilish plan. Their women were to take their little ones to the houses of the Israelitish women that were suspected of having infants. When the Egyptian children began to cry or coo, the Hebrew children that were kept in hiding would join in, after the manner of babies, and betray their presence, whereupon the Egyptians would seize them and bear them off.

"The Lord by wisdom hath founded the earth; by understanding hath He established the heavens." The division of the tribes of Israel according to four standards, as well as their subdivision at each standard, is not arbitrary and accidental, it corresponds to the same plan and direction as that of which God made use in heaven. The celestial Throne is surrounded by four angels: to the right Michael, in front Gabriel, to the left Uriel, and to the rear Raphael.

To these four angels corresponded the four tribes of Reuben, Judah, Dan, and Ephraim, the standard bearers. Michael earned his name, "Who is like unto God," by exclaiming during the passage of Israel through the Red Sea, "Who is like unto Thee, O Lord, among the gods?" and he made a similar statement when Moses completed the Torah, saying: "There is none like unto the God of Jeshurun." In the same way Reuben bore upon his standard the words, "Hear, O Israel: the Lord our God is one Lord," hence Reuben's position with his standard to the right of the sanctuary corresponded exactly to Michael's post at the right of the celestial Throne.

Gabriel, "God is mighty," stands in front of the Throne, as Judah, "mightiest among his brethren," was the standard bearer in front of the camp. Dan, the tribe "from which emanated dark sin," stood at the left side of the camp with his standard, corresponding to the angel Uriel, "God is my light," for God illuminated the darkness of sin by the revelation of the Torah, in the study of which this angel instructed Moses, and devotion to which is penance for sin.

The tribe of Ephraim was the standard bearer to the rear of the camp, occupying the same position as Raphael, "God heals," holds the celestial Throne; for this tribe, from which sprang Jeroboam, was in need of God's healing for the wound that this wicked king dealt Israel.

Among David's courtiers and attendants, a prominent place is occupied by his counsellor Ahithophel, with whom the king was connected by family ties, Bath-sheba being his granddaughter. Ahithophel's wisdom was supernatural, for his counsels always coincided with the oracles rendered by the Urim and Thummim, and great as was his wisdom, it was equalled by his scholarship. Therefore David did not hesitate to submit himself to his instruction, even though Ahithophel was a very young man, at the time of his death not more than thirty-three years old. The one thing lacking in him was sincere piety, and this it was that proved his undoing in the end, for it induced him to take part in Absalom's rebellion against David. Thus he forfeited even his share in the world to come.

God had other reasons for the divisions of the tribes that He decreed, for He said to Moses: "In the East whence comes the light shall the tribe of Judah, whence arises the light of sovereignty, pitch its camp, and with them the tribe of Issachar, with whom dwells the light of the Torah, and Zebulum, shining through the wealth. From the South come the dews of blessing and the rains of plenty, hence shall Reuben pitch on this side, for this tribe owes its existence to the penitent deeds of its forefather, penance being that which causes God to send His blessing upon the world.

Beside Reuben shall stand the warlike tribe of Gad, and between these two Simeon, in order that this tribe, made weak by its sins, might be protected on either side by the piety of Reuben and the heroism of Gad. In the West are storehouses of snow, the storehouses of hail, of cold, and of heat, and as powerless as are mortals against these forces of nature, so ineffectual shall be the enemies of the tribes of Ephraim, Manasseh, and Benjamin, for which reason their post was to the West of the camp.

From the North comes the darkness of sin, for this tribe alone will declare itself willing to accept the idols of Jeroboam, hence its place is to the North of the camp. To illuminate its darkness, put beside it shining Asher, and Naphtali, filled with God's plenty."

To this dire course of action he was misled by astrologic and other signs, which he interpreted as prophecies of his own kingship, when in reality they pointed to the royal destiny of his granddaughter Bath-sheba. Possessed by his erroneous belief, he cunningly urged Absalom to commit an unheard-of crime. Thus Absalom would profit nothing by his rebellion, for, though he accomplished his father's ruin, he would yet be held to account and condemned to death for his violation of family purity, and the way to the throne would be clear for Ahithophel, the great sage in Israel.

Upon the death of Adam, the holy book disappeared, but later the cave in which it was hidden was revealed to Enoch in a dream. It was from this book that Enoch drew his knowledge of nature, of the earth and of the heavens, and he became so wise through it that his wisdom exceeded the wisdom of Adam. Once he had committed it to memory, Enoch hid the book again.

Now, when God resolved upon bringing the flood on the earth, He sent the archangel Raphael to Noah, as the bearer of the following message: "I give thee herewith the holy book, that all the secrets and mysteries written therein may be made manifest unto thee, and that thou mayest know how to fulfil its injunction in holiness, purity, modesty, and humbleness. Thou wilt learn from it how to build an ark of the wood of the gopher tree, wherein thou, and thy sons, and thy wife shall find protection."

Furthermore, Pharaoh commanded that the Israelitish women employ none but Egyptian midwives, who were to secure precise information as to the time of their delivery, and were to exercise great care, and let no male child escape their vigilance alive. If there should be parents that evaded the command, and preserved a new-born boy in secret, they and all belonging to them were to be killed.

Is it to be wondered at, then, that many of the Hebrews kept themselves away from their wives? Nevertheless those who put trust in God were not forsaken by Him. The women that remained united with their husbands would go out into the field when their time of delivery arrived, and give birth to their children and leave them there, while they themselves returned home. The Lord, who had sworn unto their ancestors to multiply them, sent one of His angels to wash the babes, anoint them, stretch their limbs, and swathe them. Then he would give them two smooth pebbles, from one of which they sucked milk, and from the other honey. And God caused the hair of the infants to grow down to their knees and serve them as a protecting garment, and then He ordered the earth to receive the babes, that they be sheltered therein until the time of their growing up, when it would open its mouth and vomit forth the children, and they would sprout up like the herb of the field and the grass of the forest. Thereafter each would return to his family and the house of his father.

The four standards were distinguished from one another by their different colors, and by the inscriptions and figures worked upon each. The color of Judah's standard corresponded to the color of the three stones in the breastplate of the high priest, on which were engraved the names of Judah, Issachar, and Zebulun, and was composed of red, green, and fiery red. Judah's name, as well as Issachar's and Zebulun's, was inscribed on the banner, and beside the names was this inscription: "Rise up, Lord, and let Thine enemies be scattered; and let them that hate Thee flee before Thee."

The standard of Reuben, about which gathered also the tribes of Simeon and Gad, was the color of the emerald, the sapphire, and the sabhalom, for on these three stones were the names of these tribes engraved on the breastplate of the high priest. Besides the names of Reuben, Simeon, and Gad the following device was wrought on the second standard, "Hear, O Israel: the Lord our God is one Lord." The third standard, around which rallied the tribes of Ephraim, Manasseh, and Benjamin, bore the color of the diamond, the turquoise, and the amethyst, for on these three stones in the high priest's breastplate were engrave the names of these three tribes.

On this standard beside the names of these three tribes was the motto, "And the cloud of the Lord was upon them by day, when they went out of camp." As on the breastplate of the high priest the stones chrysolite, beryl and panther-stone bore the names of Dan, Asher, and Naphtali, so too did the fourth standard, round which these three tribes gathered, bear a color resembling these three stones. This standard contained the names of Dan, Asher, and Naphtali, and the device: "Return, O Lord, unto the many thousands of Israel."

Noah took the book, and when he studied it, the holy spirit came upon him, and he knew all things needful for the building of the ark and the gathering together of the animals. The book, which was made of sapphires, he took with him into the ark, having first enclosed it in a golden casket. All the time he spent in the ark it served him as a time-piece, to distinguish night from day. Before his death, he entrusted it to Shem, and he in turn to Abraham. From Abraham it descended through Jacob, Levi, Moses, and Joshua to Solomon, who learnt all his wisdom from it, and his skill in the healing art, and also his mastery over the demons.

The standards had also other distinguishing characteristics. Judah's standard bore in its upper part the figure of a lion, for its forefather had been characterized by Jacob as "a lion's whelp," and also sword-like hooks of gold. On these hooks God permitted a strip of the seventh cloud of glory to rest, in which were visible the initials of the names of the three Patriarchs, Abraham, Isaac, and Jacob, the letters being radiations from the Shekinah.

Reuben's standard had in its upper part the figure of a man, corresponding to the mandrakes that Reuben, forefather of this tribe, found, for this plant had the form of a manikin. The hooks on this standard were like those on the standard of Judah, but the second letters of the names of the three Patriarchs, Bet, Zade, and 'Ayyin were seen above them in the cloud. In the standard of Ephraim was fashioned the form of a fish, for Jacob had blessed the forefather of this tribe by telling him to multiply like a fish; in all other respects it was like the other two standards, save the above the sword-like hooks of gold were seen the third letters in the names of the Patriarchs, Resh, Het, and Kof.

Dan's standard contained the form of a serpent, for "Dan shall be a serpent by the way," was Jacob's blessing for this tribe; and the gleaming letters over the hooks were: Mem for Abraham, Kof for Isaac, and Bet for Jacob. The letter He of Abraham's name was not indeed visible over the standards, but was reserved by God for a still greater honor. For, over the Holy Ark, God let a pillar of cloud rest, and in this were visible the letter Yod and He, spelling the name Yah, by means of which God had created the world.

This pillar of cloud shed sunlight by day and moonlight by night, so that Israel, who were surrounded by clouds, might distinguish between night and day. These two sacred letters, Yod, He, would on week-days fly about in the air over the four standards, hovering now upon this, now upon that. But as soon as Friday was over and the Sabbath began, these letters stood immovable on the spot where they chanced to be at that moment, and remained in this rigid position from the first moment of the Sabbath to the last.

The relation between David and Ahithophel had been somewhat strained even before Absalom's rebellion. Ahithophel's feelings had been hurt by his being passed over at the time when David, shortly after ascending the throne, invested, on a single day, no less than ninety thousand functionaries with positions.

On that day a remarkable incident occurred. When the Ark was to be brought up from Geba to Jerusalem, the priests who attempted to take hold of it were raised up in the air and thrown violently to the ground. In his despair the king turned for advice to Ahithophel, who retorted mockingly: "Ask thy wise men whom thou hast but now installed in office." It was only when David uttered a curse on him who knows a remedy and withholds it from the sufferer, that Ahithophel advised that a sacrifice should be offered at every step taken by the priests. Although the measure proved efficacious, and no further disaster occurred in connection with the Ark, yet Ahithophel's words had been insincere. He knew the real reason of the misadventure, and concealed it from the king. Instead of following the law of having the Ark carried on the shoulders of priests, David had had it put on a wagon, and so incurred the wrath of God.

Ahithophel's hostility toward David showed itself also on the following occasion. When David was digging the foundations of the Temple, a shard was found at a depth of fifteen hundred cubits. David was about to lift it, when the shard exclaimed: "Thou canst not do it." "Why not?" asked David.

"Because I rest upon the abyss." "Since when?" "Since the hour in which the voice of God was heard to utter the words from Sinai, 'I am the Lord thy God,' causing the earth to quake and sink into the abyss. I lie here to cover up the abyss."

Nevertheless David lifted the shard, and the waters of the abyss rose and threatened to flood the earth. Ahithophel was standing by, and he thought to himself: "Now David will meet with his death, and I shall be king." Just then David said: "Whoever knows how to stem the tide of waters, and fails to do it, will one day throttle himself." Thereupon Ahithophel had the Name of God inscribed upon the shard, and the shard thrown into the abyss.

The waters at once commenced to subside, but they sank to so great a depth that David feared the earth might lose her moisture, and he began to sing the fifteen "Songs of Ascents," to bring the waters up again.

The ark was completed according to the instructions laid down in the Book of Raziel. Noah's next task was gathering in the animals. No less than thirty-two species of birds and three hundred and sixty-five of reptiles he had to take along with him. But God ordered the animals to repair to the ark, and they trooped thither, and Noah did not have to do so much as stretch out a finger.

Indeed, more appeared than were required to come, and God instructed him to sit at the door of the ark and note which of the animals lay down as they reached the entrance and which stood. The former belonged in the ark, but not the latter. Taking up his post as he had been commanded, Noah observed a lioness with her two cubs. All three beasts crouched.

But the two young ones began to struggle with the mother, and she arose and stood up next to them. Then Noah led the two cubs into the ark. The wild beasts, and the cattle, and the birds which were not accepted remained standing about the ark all of seven days, for the assembling of the animals happened one week before the flood began to descend. On the day whereon they came to the ark, the sun was darkened, and the foundations of the earth trembled, and lightning flashed, and the thunder boomed, as never before. And yet the sinners remained impenitent. In naught did they change their wicked doings during those last seven days.

When Pharaoh's proclamation was issued, decreeing that the men children of the Hebrews were to be cast into the river, Amram, who was the president of the Sanhedrin, decided that in the circumstances it was best for husbands to live altogether separate from their wives. He set the example. He divorced his wife, and all the men of Israel did likewise, for he occupied a place of great consideration among his people, one reason being that he belonged to the tribe of Levi, the tribe that was faithful to its God even in the land of Egypt, though the other tribes wavered in their allegiance, and attempted to ally themselves with the Egyptians, going so far as to give up Abraham's sign of the covenant.

To chastise the Hebrews for their impiety, God turned the love of the Egyptians for them into hatred, so that they resolved upon their destruction. Mindful of all that he and his people owed to Joseph's wise rule, Pharaoh refused at first to entertain the malicious plans proposed by the Egyptians against the Hebrews. He spoke to his people, "You fools, we are indebted to these Hebrews for whatever we enjoy, and you desire now to rise up against them?"

But the Egyptians could not be turned aside from their purpose of ruining Israel. They deposed their king, and incarcerated him for three months, until he declared himself ready to execute with determination what they had resolved upon, and he sought to bring about the ruin of the children of Israel by every conceivable means. Such was the retribution they had drawn down upon themselves by their own acts.

Whenever God wanted Israel to break up camp and move on, He would send on from its place over the Ark the cloud in which beamed the two sacred letters Yod and He in the direction in which Israel was to march, and the four strips of cloud over the standards would follow. As soon as the priests saw the clouds in motion, they blew the trumpets as a signal for starting, and the winds thereupon from all sides breathed myrrh and frankincense.

Although it was the clouds that gave the signal for taking down and pitching tents, still they always awaited the word of Moses. Before starting the pillar of cloud would contract and stand still before Moses, waiting for him to say: "Rise up, Lord, and let Thine enemies be scattered; and let them that hate Thee flee before Thee," whereupon the pillar of cloud would be set in motion. It was the same when they pitched camp. The pillar of cloud would contract and stand still before Moses, waiting for him to say: "Return, O Lord, unto the many thousands of Israel," whereupon it would expand first over the tribes that belonged to the standard of Judah, and then over the sanctuary, within and without.

When finally the flood broke loose, seven hundred thousand of the children of men gathered around the ark, and implored Noah to grant them protection. With a loud voice he replied, and said: "Are ye not those who were rebellious toward God, saying, 'There is no God'? Therefore He has brought ruin upon you, to annihilate you and destroy you from the face of the earth. Have I not been prophesying this unto you these hundred and twenty years, and you would not give heed unto the voice of God?

Yet now you desire to be kept alive!" Then the sinners cried out: "So be it! We all are ready now to turn back to God, if only thou wilt open the door of thy ark to receive us, that we may live and not die." Noah made answer, and said: "That ye do now, when your need presses hard upon you.

Why did you not turn to God during all the hundred and twenty years which the Lord appointed unto you as the term of repentance? Now do ye come, and ye speak thus, because distress besets your lives. Therefore God will not hearken unto you and give you ear; naught will you accomplish!"

As for Amram, not only did he belong to the tribe of Levi, distinguished for its piety, but by reason of his extraordinary piety he was prominent even among the pious of the tribe. He was one of the four who were immaculate, untainted by sin, over whom death would have had no power, had mortality not been decreed against every single human being on account of the fall of the first man and woman. The other three that led the same sinless life were Benjamin, Jesse the father of David, and Chileab the son of David.

If the Shekinah was drawn close again to the dwelling-place of mortals, it was due to Amram's piety. Originally the real residence of the Shekinah was among men, but when Adam committed his sin, she withdrew to heaven, at first to the lowest of the seven heavens. Thence she was banished by Cain's crime, and she retired to the second heaven. The sins of the generation of Enoch removed her still farther off from men, she took up her abode in the third heaven; then, successively, in the fourth, on account of the malefactors in the generation of the deluge; in the fifth, during the building of the tower of Babel and the confusion of tongues; in the sixth, by reason of the wicked Egyptians at the time of Abraham; and, finally, in the seventh, in consequence of the abominations of the inhabitants of Sodom.

Six righteous men, Abraham, Isaac, Jacob, Levi, Kohath, and Amram, drew the Shekinah back, one by one, from the seventh to the first heaven, and through the seventh righteous man, Moses, she was made to descend to the earth and abide among men as aforetime.

Nevertheless David's curse was realized. Ahithophel ended his days by hanging himself. His last will contained the following three rules of conduct: 1. Refrain from doing aught against a favorite of fortune. 2. Take heed not to rise up against the royal house of David. 3. If the Feast of Pentecost falls on a sunny day, then sow wheat.

Posterity has been favored with the knowledge of but a small part of Ahithophel's wisdom, and that little through two widely different sources, through Socrates, who was his disciple, and through a fortune-book written by him.

The crowd of sinners tried to take the entrance to the ark by storm, but the wild beasts keeping watch around the ark set upon them, and many were slain, while the rest escaped, only to meet death in the waters of the flood. The water alone could not have made an end of them, for they were giants in stature and strength. When Noah threatened them with the scourge of God, they would make reply: "If the waters of the flood come from above, they will never reach up to our necks; and if they come from below, the soles of our feet are large enough to dam up the springs."

But God bade each drop pass through Gehenna before it fell to earth, and the hot rain scalded the skin of the sinners. The punishment that overtook them was befitting their crime. As their sensual desires had made them hot, and inflamed them to immoral excesses, so they were chastised by means of heated water.

Amram's sagacity kept pace with his piety and his learning. The Egyptians succeeded in enslaving the Hebrews by seductive promises. At first they gave them a shekel for every brick they made, tempting them to superhuman efforts by the prospect of earning much money. Later, when the Egyptians forced them to work without wages, they insisted upon having as many bricks as the Hebrews had made when their labor was paid for, but they could demand only a single brick daily from Amram, for he had been the only one whom they had not led astray by their artifice. He had been satisfied with a single shekel daily, and had therefore made only a single brick daily, which they had to accept afterward as the measure of his day's work.

The camp was in the form of a square, twelve thousand cubits on each side, and in the middle was the space, four thousand cubits in size, for the sanctuary, and the dwelling place of priests and Levites. In the East of the sanctuary lived Moses, Aaron, and Aaron's sons; the Levites of the family of Kohath lived in the South, the sons of Gershon in the West, and the sons of Merari in the North. Each of theses divisions had for its dwelling place a space of a hundred cubits, while each group of three tribes that joined under one standard had a space of four thousand cubits.

This was only for the dwelling place of the people, the cattle were outside the encampment, and the cloud of glory separated the dwelling places of the human beings from those of the animals. Rivers surrounded the camp from without, and so also were the different groups separated one from the other by rivers. But in order that on the Sabbath, when riding was prohibited, intercourse among the different parts of the camp might not be rendered impossible, there were bridges of boards over the rivers.

The purple color of the cloud of glory was reflected in the waters of the rivers, so that it spread afar a radiance like that of the sun and the stars. The heathens, whenever they beheld these wondrous radiant waters, were frightened and feared Israel, but at the same time praised God for the miracles He wrought for Israel.

As his life partner, Amram chose his aunt Jochebed, who was born the same day with him. She was the daughter of Levi, and she owed her name, "Divine Splendor," to the celestial light that radiated from her countenance. She was worthy of being her husband's helpmeet, for she was one of the midwives that had imperilled their own lives to rescue the little Hebrew babes. Indeed, if God had not allowed a miracle to happen, she and her daughter Miriam would have been killed by Pharaoh for having resisted his orders and saved the Hebrew children alive. When the king sent his hangmen for the two women, God caused them to become invisible, and the bailiffs had to return without accomplishing their errand.

These were miracles that were visible to the outer world as well, but there were others that were known to Israel alone. During their forty years' march they had no need of change of raiment. The robe of purple which the angels clothed each one among them at their exodus from Egypt remained ever new; and as a snail's shell grows with it, so did their garments grow with them. Fire could not injure these garments, and though they wore the same things throughout forty years, still they were not annoyed by vermin, yes, even the corpses of this generation were spared by worms.

Joab, the warrior, was a contrast to Ahithophel in every essential. He was David's right hand. It was said, if Joab had not been there to conduct his wars, David would not have had leisure to devote himself to the study of the Torah. He was the model of a true Jewish hero, distinguished at the same time for his learning, piety, and goodness. His house stood wide open for all comers, and the campaigns which he undertook redounded invariably to the benefit of the people. They were indebted to him for luxuries even, and more than that, he took thought for the welfare of scholars, he himself being the president of the Sanhedrin.

Not even in the hour of the death struggle could the sinners suppress their vile instincts. When the water began to stream up out of the springs, they threw their little children into them, to choke the flood.

It was by the grace of God, not on account of his merits, that Noah found shelter in the ark before the overwhelming force of the waters. Although he was better than his contemporaries, he was yet not worthy of having wonders done for his sake. He had so little faith that he did not enter the ark until the waters had risen to his knees. With him his pious wife Naamah, the daughter of Enosh, escaped the peril, and his three sons, and the wives of his three sons."

The first child of the union between Amram and Jochebed, his wife, who was one hundred and twenty-six years old at the time of her marriage, was a girl, and the mother called her Miriam, "Bitterness," for it was at the time of her birth that the Egyptians began to envenom the life of the Hebrews. The second child was a boy, called Aaron, which means, "Woe unto this pregnancy!" because Pharaoh's instructions to the midwives, to kill the male children of the Hebrews, was proclaimed during the months before Aaron's birth.

During their marches, as well as in their stay at a certain place, they had not only the four standards that divided them into four groups of three tribes each, each individual tribe had furthermore its own special spot and its special ensign. Reuben's flag was red, and on it were pictured mandrakes. Simeon's flag was green, with a picture of the city of Shechem upon it, for the forefather of the tribe had conquered this city.

Judah's flag was azure, and bore the form of a lion. Issachar's flag was black, and had two figures, the sun and the moon, for from this tribe sprung the learned men who busied themselves with astronomy and the science of the calendar. Zebulun's flag was white, with the form of a ship, for this tribe devoted to navigation. Dan's flag had a color like a sapphire, with the figure of a serpent.

Naphtali's flag was a dull red, the color of wine, and on it was the figure of a hind, in memory of its forefather, who was like "a hind let loose." Ashere's flag was red like fire, and had the token of an olive tree, because this tribe had much olive oil of excellent quality. The two tribes descended from Joseph,-Ephraim, and Manasseh-both flags of the same deep black color with a representation of Egypt, but they had other forms besides.

Ephraim's had the picture of a bull, to symbolize Joshua, sprung of this tribe, whose glory was like "the firstling of his bullock, that pusheth the people together to the ends of the earth;" whereas Manasseh's was that of a unicorn, symbolizing the judge Gideon that sprang from this tribe, "who with his horns of unicorns pushed the people." Benjamin's flag had a color composed of all the other eleven colors, and a wolf for his token, Jacob having described this tribe a "a wolf that ravineth."

The different colors of the flags corresponded to the colors of the stones set in the breastplate of the high priest, on which were engraved the names of the twelve tribes. Reuben's stone had a red color like his flag, Simeon's flag was green like the color of his stone, and in this way with all the tribes the color of stones and of flags harmonized.