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Angels Guarded Creation, Jacob, Joseph, and Moses

On the second day of creation, the waters resisted, and an angel sang for Israel before Israel existed; the same guardianship followed Jacob, Joseph, and Moses.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Waters Refused to Separate on the Second Day
  2. Noah's Sons Built Their Cities Near the Ark
  3. Isaac Entertained the Philistines and Kept the Wells
  4. Jacob Saw Armies Before He Saw His Brother
  5. Moses Fled and Was Carried

The Waters Refused to Separate on the Second Day

On the second day, God made the firmament and commanded the waters to divide. Some of the lower waters refused. They wept at the separation, not wanting to be exiled below, longing to remain close to the divine. God considered unmade what had been made. The firmament was only three fingers thick, and the resistance of water threatened to collapse everything that had been established on the first day.

Then an angel sang. The angel did not praise what had already been accomplished. The angel sang about what was still to come: about the generations of Abraham, about the people who would one day call God King, about a mountain in a wilderness where the covenant would be spoken aloud. Before Israel existed, before Abraham's father was born, heaven was already making a case for Israel's future. The waters calmed. The firmament held.

Noah's Sons Built Their Cities Near the Ark

When the flood ended and Noah's family walked out onto the dry ground, they did not immediately scatter. The first cities of the new world were built in the shadow of the ark's resting place on Mount Lubar. Ham built in one direction, Japheth in another, Shem stayed closest to Noah and called his city the city of righteousness.

Noah taught his children what he had learned from Enoch and from the terrible education of the flood. He listed the sins that had brought water over the mountains and told his sons to teach their children to avoid them. But people spread. Families became clans, clans became nations, nations chose their own directions and forgot the ark and forgot the warning. The angel who had sung on the second day watched the new world repeat the questions that had nearly destroyed the old one.

Isaac Entertained the Philistines and Kept the Wells

Isaac dug wells in the valley of Gerar, and the Philistines stopped them up. He dug again, and they quarreled with him over those too. He dug a third time and they left that one alone, and he called it Rehoboth: wide places, room enough, no more fighting. He moved to Beersheva and God appeared to him at night and said: I am with you. Do not be afraid.

Isaac's life was quieter than his father's and his son's. He did not journey to Egypt. He did not wrestle with an angel. He dug wells and filled them with water and named them and moved when he had to move. The patriarchs did not all work at the same volume. Isaac's contribution was persistence: the willingness to dig the same wells again after they were stopped, to keep looking for water in a dry land without making the search into a drama. The angels who watched over the family watched a man who did his work quietly and kept finding what the land needed.

Jacob Saw Armies Before He Saw His Brother

When Jacob heard that Esau was coming with four hundred men, he was genuinely afraid. He had left Canaan twenty years earlier running from his brother's rage, and now the same brother was riding toward him with an army. Jacob split his camp and his flocks into two groups, so that if Esau struck one, the other might escape. Then he prayed. He named his own smallness, his unworthiness of all the love God had shown him, and he asked plainly: save me from the hand of my brother.

Before the meeting, Jacob saw a camp of angels. He called the place Mahanaim: two camps. His own camp and God's camp. The tradition read this as a reassurance built into the geography of his fear. You are not alone in this. There is an army you cannot see accompanying the army you have split in two. Jacob went forward to meet Esau with an angel-guarded flank he did not know how to use but could at least name.

Moses Fled and Was Carried

Moses killed an Egyptian who was beating a Hebrew slave, buried the body in the sand, and thought no one had seen. The next day two Hebrews were fighting, and when Moses tried to intervene the one in the wrong turned on him and said: will you kill me the way you killed the Egyptian? Moses understood he had been seen. When Pharaoh heard, he ordered Moses killed, and Moses ran south into Midian.

The tradition said an angel carried him. The distance from Egypt to Midian in one day was not possible on foot, but Moses arrived. He sat beside a well and saw the daughters of a Midianite priest being pushed away from the water by other shepherds, and he stood up and helped them water their flock. The first thing Moses did in exile was what he had done at home: stand between the strong and the weak. The angel who carried him had delivered him not into safety but into the same situation he had fled from, and Moses walked straight into it again.


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Legends of the Jews, I. The Creation Of The World, The Second DayLegends of the Jews

On the second day, God brought forth four distinct creations: the firmament (rakia in Hebrew), hell, fire, and the angels. Now, the firmament isn't just the heavens we saw on day one.

Its primary function? To separate the waters above from the waters below. A cosmic divider, if you will. Ginzberg explains that this firmament, though only three fingers thick, manages to keep apart these immense bodies of water – the lower waters that form the foundations of our world and the upper waters that underpin the seven heavens, the Divine Throne, and the abode of the angels.

This separation wasn't exactly smooth sailing. Midrash Rabbah tells us that when God commanded the waters to gather in one place so dry land could appear, some waters resisted! They clung to each other even more tightly. Imagine the audacity! This act angered God so much that He considered undoing all of creation, plunging everything back into chaos.

He even summoned the Angel of the Face to destroy the world! But then, according to Legends of the Jews, an angel began to sing praises to God, reminding Him of the future generations who would worship Him, of Abraham and his descendants who would accept the yoke of His kingdom. The angel pleaded for mercy, asking, "If Thou destroyest it, who will fulfil Thy will?"

And God relented. He withdrew the command, but the rebellious waters? He placed them under the mountains, where they remain to this day. The waters below didn’t just rebel because they were told to separate. They were also upset because the waters above rejoiced at being closer to God and His Holy Throne. The waters below, feeling unworthy, tried to rise, but God pushed them down.

Yet, they weren't forgotten. The Zohar tells us that whenever the waters above want to praise God, they must first ask permission from the waters below. A fascinating reminder that even in division, there's interconnectedness.

Now, here's a somber detail. Unlike the other days of creation, God didn't declare the second day "good." Why? Because it introduced division where there was once unity, and it also saw the creation of hell. Yes, on the second day, hell, or Gehenna, came into being.

According to Legends of the Jews, hell is a multi-layered abyss with seven divisions: Sheol, Abaddon, Beer Shahat, Tit ha-Yawen, Sha'are Mawet, Sha'are Zalmawet, and Gehenna. Each division takes hundreds of years to traverse, filled with rivers of fire and hail, guarded by countless Angels of Destruction, and teeming with scorpions bearing deadly venom. A truly terrifying image. Finally, the third creation of the second day: the angels. Both ministering angels and angels of praise. Why weren't they created on the first day? To prevent the misconception that they assisted God in creating the heavens and the earth.

Angels, fashioned from fire, take on fiery forms in heaven. But when they descend to earth, they transform into wind or assume human guises to carry out God's will. There's a celestial hierarchy, with archangels like Michael, Gabriel, Uriel, and Raphael leading the ranks around the Divine Throne.

All the angels praise God, proclaiming, "Holy, holy, holy, is the Lord of hosts." But here's where it gets interesting: humans, specifically Israel, take precedence! According to Legends of the Jews, God silences the angels until He has heard the songs, praises, prayers, and melodies of Israel. Only then do the angels join in the chorus.

Before their glorification, the ministering angels purify themselves in a stream of fire and flame, ensuring they are free from any earthly taint before ascending to the seventh heaven. Adorned with fiery crowns and garments, they then join the other celestial beings in praising God in unison.

So, the second day of creation wasn't just about separation and division. It was also about loyalty, praise, and the unique role of humanity in the cosmic order. It reminds us that even amidst division and judgment, there's always room for redemption and the power of praise to shift the course of the Divine. What do you think this teaches us about our role in the world today?

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Legends of the Jews, IV. Noah, Noah's Descendants Spread AbroadLegends of the Jews

It wasn't exactly smooth sailing.

The Ginzberg's says retelling in Legends of the Jews, things got a bit…complicated. Ham, you see, was not thrilled about his father's curse. So he did what any self-respecting, slightly disgruntled son would do: he packed up his family and moved out. He built his own city, naming it Neelatamauk after his wife. Japheth, not wanting to be outdone, followed suit, building Adataneses after his own wife. Only Shem stayed put, building his city, Zedeketelbab, near his father, remaining loyal. These three cities, Imagine, if you will, these first post-flood settlements, clustered around the ark's landing site like spokes on a wheel.

Noah, understandably, was concerned. He tried his best to pass down the wisdom he had, warning his descendants against the sins that had led to the flood in the first place – fornication, uncleanness, and all forms of iniquity. He pleaded with them to avoid jealousy and strife, fearing they'd repeat the mistakes of the past and descend into violence. "Don't be annihilated from the earth like those that went before!" he urged. He even passed down laws about not using the fruit of a tree for the first three years, a law mirroring agricultural practices meant to honor the land. He reminded them of the teachings of Enoch, passed down through generations: "When he lived, in his generation, which was the seventh generation of man, he commanded it and testified it unto his children and his children's children, until the day of his death."

The story goes that in the year 1569 after creation, Noah, with the help of an angel, divided the earth among his three sons by lot. Each son drew a slip of paper, and Shem landed the middle of the earth, a portion blessed to remain his descendants' forever. Noah rejoiced, seeing this as fulfillment of his earlier blessing: "And God in the habitation of Shem." This, we’re told, is because three holy places – the Holy of Holies in the Temple, Mount Sinai, and Mount Zion – all fell within Shem’s territory. Ham got the south (hot!), Japheth the north (cold!). Shem’s land, as you might guess, was a mix of both.

This division, by the way, happened towards the end of the life of Peleg. Ever wonder about that name, Peleg? Well, his father, Eber, a prophet, knew the earth would be divided in his son's time. Peleg in Hebrew means "division"! His brother was named Joktan, because the lifespan of humans was shortened in his time. Names in the Bible, and in Jewish tradition, are rarely arbitrary. They often carry profound meaning.

Each son, in turn, divided his portion among his children. Noah, ever the worried patriarch, threatened a curse on anyone who tried to grab land that wasn't theirs. And they all cried, "So be it! So be it!" Imagine the scene: seventy-two nations, each with its own language and culture, spreading out across the globe. Forty-four lands to Japheth, thirty-four to Ham, and twenty-six to Shem. And languages and writing systems to match! Shem even got an extra set of written characters: Hebrew.

The land eventually promised to the twelve sons of Jacob – the land of Israel – was provisionally granted to other nations, tasked with caring for it until the "rightful owners" arrived.

But here's where it gets even more interesting. With the new world order established, unclean spirits started causing trouble. Upon Noah's plea, God sent the angel Raphael to banish most of them, leaving just a tenth for Mastema to punish sinners. But get this: Raphael, with the help of the chief of the unclean spirits (talk about an unlikely alliance!), revealed to Noah all the remedies hidden within plants. It's like divine damage control! Noah, being the responsible guy he was, recorded all of this in a book, which he then passed down to Shem. According to the tradition, this book became the source for all medical knowledge, influencing the wise men of India, Aram, Macedonia, and Egypt. – a single book, passed down from father to son, shaping the course of medicine for millennia!

The sages of India focused on trees and spices, the Arameans on grains and seeds, and the Macedonians were the first to apply medical knowledge practically. The Egyptians? They went the magic and astrology route, studying the Midrash (rabbinic interpretive commentary) of the Chaldees.

The story even touches on Aesculapius, the legendary Macedonian physician, who, along with forty magicians, journeyed to the edge of Paradise in search of the tree of life. They were hoping to spread their fame throughout the world. Alas, their quest ended in flames, literally. They found the healing trees, but when they reached out to take them, lightning struck them down, wiping out all medical knowledge. It wasn't until the time of Artaxerxes that medicine revived, thanks to figures like Hippocrates, Dioscorides, Galen, and the Hebrew Asaph.

So, what does it all mean? It's a story about inheritance, responsibility, and the enduring power of knowledge. It's about how even after a cataclysmic event like the flood, human nature – both good and bad – persists. It shows us that even in the face of immense challenges, the pursuit of knowledge, healing, and connection remains a constant thread in the human story. And maybe, just maybe, it reminds us that even the most unlikely sources can offer wisdom, if we're willing to listen.

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Legends of the Jews, V. Abraham, Among The PhilistinesLegends of the Jews

Abraham wasn't one to linger where things got… unpleasant. With Sodom a smoldering memory, and whispers about Lot's daughters filling the air, Abraham packed up and headed for Gerar, land of the Philistines. He was a generous soul, accustomed to welcoming travelers, and the area around Sodom was pretty much a no-go zone.

This isn't the first time we've seen Abraham in a bit of a… predicament. Remember Egypt? Well, he and Sarah cooked up a familiar plan: Sarah, stunningly beautiful as ever, would pose as his sister. It wasn't a lie, exactly (she was his half-sister), but it certainly wasn't the whole truth.

Word of Sarah's beauty reached King Abimelech, who, quite taken with her, brought her into his house and showered Abraham with gifts befitting the brother of a queen.

As they say, the best-laid plans… That night, Abimelech had a rather unsettling dream. An angel of the Lord appeared, sword raised, ready to strike him dead! The reason? He'd taken another man's wife, the angel thundered. He was commanded to return Sarah immediately, or face dire consequences.

The night was filled with terror. A spectral figure roamed the land, cutting down anyone in his path. And to top it off, everyone, human and beast alike, suffered from… well, let’s just say bodily malfunctions. The whole land was in an uproar.

In the morning, a terrified Abimelech recounted his dream. His servants, naturally, had opinions. Some urged him to return Sarah, pointing out the parallels with Pharaoh's earlier woes (remember those plagues?). Others dismissed it all as mere "dreams," full of falsehoods.

But then, God Himself appeared to Abimelech again, reiterating the demand: release Sarah, or face death.

Abimelech, understandably, was confused, even indignant. "Is this Thy way?" he protested. "The man said she was his sister! She said he was her brother! Everyone said the same!"

God acknowledged Abimelech's innocence – to a point. "I know thou hast not yet committed a trespass," He said, "for I withheld thee from sinning. Thou didst not know that Sarah was a man's wife." But, God pointedly asked, shouldn't he have been a little more inquisitive, especially when a stranger arrives with such a beautiful woman?

God then revealed that Abraham, being a prophet, foresaw the danger. But, He added, Abraham also knew that Abimelech hadn't actually touched Sarah. And here's the kicker: Abraham would pray for Abimelech's well-being.

The smoke from Sodom still hung in the air, a grim reminder of divine wrath. Abimelech, seeing it, feared a similar fate. He confronted Abraham, reproaching him for the deception.

Abraham, in turn, explained his fear: "the fear of God not being in the place, the inhabitants of the land slay me for my wife." He then launched into a brief autobiography, recounting his trials and God's constant protection, even mentioning Shem and Eber, two kinsmen who served as prophets, sent to warn the nations.

Abimelech, perhaps chastened, gave lavish gifts to Abraham – a stark contrast to Pharaoh, who gave gifts to Sarah herself. Abimelech sought Abraham's blessing and even gave Sarah a special robe designed to conceal her beauty. It was also, subtly, a jab at Abraham for not providing adequately for his wife. Ouch.

Despite the ordeal, Abraham not only forgave Abimelech but also prayed for him. This, the text emphasizes, makes Abraham an example for us all. As it says, "Man should be pliant as a reed, not hard like the cedar." Be slow to anger, quick to forgive, even after deep injuries. Don't hold grudges.

Abraham's prayer was specific: "O Lord of the world! Thou hast created man that he may increase and propagate his kind. Grant that Abimelech and his house may multiply and increase!" And, remarkably, God answered. This marked the first time, we're told, that God fulfilled the prayer of one human being for the benefit of another. Abimelech and his people were healed, and Abimelech's barren wife conceived.

So, what do we take away from this? It's a story of deception, fear, divine intervention, and ultimately, forgiveness. It's about navigating tricky situations, understanding human fallibility, and the power of prayer. And maybe, just maybe, it's a reminder that even in the shadow of destruction, new life, new beginnings, are always possible.

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Legends of the Jews, VI. Jacob, Jacob And Esau Prepare To MeetLegends of the Jews

Remember the story? Jacob, with a little help from his mother, tricked his aging, blind father Isaac into giving him the blessing meant for Esau, the elder twin. Esau was furious, vowing revenge. Jacob fled, and years passed. Now, after two decades of working for his less-than-honest uncle Laban, Jacob was returning home.

The past wasn't so easily left behind.

The Legends of the Jews by Ginzberg tells us that news of Laban's ill will toward Jacob stirred up Esau's old hatred with increased fury. He assembled a household of sixty men, along with three hundred and forty inhabitants of Seir, ready for battle. Imagine the fear that must have gripped Jacob.

Meanwhile, Laban's messengers reach Rebekah, Jacob and Esau's mother. They tell her that Esau and four hundred men are about to make war upon Jacob, planning to kill him and seize everything he owns. Rebekah, anxious, sends seventy-two of Isaac's retainers to aid Jacob.

Jacob, camped by the Jabbok (a brook whose name means "to wrestle," foreshadowing events to come), rejoices at the sight of these men. He greets them with, "This is God's helping host," and names the place Mahanaim (מַחֲנַיִם), meaning "Two Camps" or "Hosts" (Genesis 32:3). According to Ginzberg's retelling in Legends of the Jews, this name reflects both the camp of Jacob and the camp of angels that accompanied him.

After hearing about his parents' well-being, the messengers deliver Rebekah's plea: be humble, offer gifts, and conceal nothing from Esau. "Perhaps he may turn from his anger against thee," she urges, "and thou wilt thereby save thy soul."

As Midrash Rabbah recounts, Jacob, upon hearing his mother’s words, wept bitterly and followed her instructions.

He sent messengers ahead with a carefully crafted message for Esau: "Thus speaks thy servant Jacob: My lord, think not that the blessing which my father bestowed upon me profited me… God saw my affliction… and through God's great mercy and kindness, I acquired oxen and asses and cattle and men-servants and maid servants." In other words, Jacob tried to reassure Esau that he wasn’t a threat, that his success was due to God's favor, not Isaac's blessing.

The messengers continued, cleverly turning Esau’s potential envy on its head. "Why dost thou envy me in respect to the blessing wherewith my father blessed me? Is it that the sun shineth in my land, and not in thine?"

According to Legends of the Jews, Jacob even offered a covenant to share equally in any future vexations.

But Esau, swayed by his friends, refused. His reply was arrogant and accusatory, reminding Jacob that he had twice supplanted him and that he intended to act on his desires.

The messengers return to Jacob, reporting that Esau was advancing with an army, each leader commanding four hundred men! "It is true, thou art his brother, and thou treatest him as a brother should," they said to Jacob, "but he is an Esau, thou must be made aware of his villainy."

Jacob was understandably alarmed. Even with God's promise to bring him back in peace, he feared he might have sinned and forfeited that promise. He even worried that Esau might be more favored by God, having lived in the Holy Land and cared for their parents while Jacob was away. As we find in Legends of the Jews, Jacob feared not only defeat, but also the possibility of victory, fearing the consequences of harming his brother.

In desperation, Jacob turned to the three things he could do: prayer, appeasement, and preparation for war.

He prayed to the God of Abraham and Isaac, acknowledging his unworthiness and pleading for protection from Esau's wrath. Legends of the Jews highlights the poignancy of Jacob's prayer, as he sought not only his own deliverance but also the salvation of his descendants.

The Lord, hearing Jacob's prayer and seeing his tears, sent three angels disguised as a formidable army to terrify Esau and his men.

Following his prayer, Jacob divided his people into two companies. Of his cattle he sent a part to Esau as a present, first dividing it into three droves in order to impress his brother more. Jacob knew his brother's avarice only too well. The men who were the bearers of Jacob's present to Esau were charged with the following message, "This is an offering to my lord Esau from his slave Jacob."

But, as Legends of the Jews points out, God took offense at Jacob calling Esau "lord." Jacob's excuse? He was merely flattering the wicked to save himself from death.

So, what does all this mean for us? Jacob's story is a reminder that the past often catches up with us. It shows us the power of prayer, the importance of humility, and the complex dance of reconciliation. It’s a story of fear, hope, and the enduring bonds of family, however strained they may be. And perhaps, most importantly, it reminds us that even when facing our greatest fears, we are not alone.

What would you do? Would you grovel? Would you fight? Would you pray? Jacob did all three. And his story continues, with a dramatic, unexpected meeting... but that, as they say, is a story for another time.

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Legends of the Jews, I. Joseph, Pharaoh's DreamsLegends of the Jews

The fascinating story of Pharaoh's dreams, a pivotal moment in the biblical narrative of Joseph.

Joseph, as you might remember, was languishing in an Egyptian prison. He probably should have been freed alongside the chief butler, as Ginzberg tells us in Legends of the Jews. He’d been there for ten long years, atoning for speaking ill of his brothers. But, alas, he remained captive for another two years. Why? Because, as the story goes, Joseph put his faith in a human being – the chief butler – rather than solely in God. He'd asked the butler to remember him to Pharaoh, but the butler, well, he forgot.

It wasn't intentional,. The Zohar tells us that God orchestrated the butler's forgetfulness. Every time the butler was about to remember Joseph, something would happen to distract him. An angel, it seems, was undoing his mental knots! But as they say, "the Lord setteth an end to darkness," and Joseph’s release was destined.

God, declared, "Thou, O butler, thou didst forget Joseph, but I did not." And so, to trigger Joseph's release, God sent Pharaoh a dream. Actually, two dreams.

In the first, Pharaoh saw seven healthy, well-fed cows emerge from the Nile, grazing peacefully. These, according to tradition, symbolized seven years of abundance. Years where, as the story tells us, friendship and harmony flourish among people. Then, seven gaunt, sickly cows appeared, each turning its back on the others – a stark image of hardship and isolation.

Pharaoh awoke briefly, only to fall back asleep and dream again. This time, he saw seven full, healthy ears of corn, followed by seven thin, blighted ears, withered by the east wind. And here’s the kicker: the withered ears swallowed up the healthy ones!

He woke up again, this time for good. And it was morning. Now, dreams dreamed in the morning, as everyone knows, are the ones that come true. Ginzberg notes that Pharaoh had been having these dreams for two years, but this was the first time he truly remembered them. Why? Because the time had come for Joseph to emerge from prison.

Understandably, Pharaoh was troubled, especially by the corn dream. He reasoned that anything with a mouth could eat, so the cows made a twisted kind of sense. But ears of corn devouring other ears? That really bothered him.

So, he summoned all the wise men of Egypt. The magicians, the sacred scribes from every corner of the land – Mizraim, Goshen, Raamses, Zoan – they all came. Even the princes and officers. Pharaoh recounted his dreams, but none could offer a satisfactory interpretation.

Some suggested the cows represented daughters being born or buried. Others thought the corn signified conquered or rebellious countries. Some thought the good ears stood for seven cities to be built by Pharaoh, and the seven withered ears indicated that these same cities would be destroyed at the end of his reign. As we find in Midrash Rabbah, there were multiple interpretations floating around.

Pharaoh, being a shrewd ruler, recognized that none of these explanations rang true. Frustrated and angered, he reportedly ordered the execution of all his wise men! (Talk about pressure!)

But then, the chief butler, the very one who had forgotten Joseph, had a sudden recollection. Seeing Pharaoh's distress, and worried about his own position, he stepped forward. "I do remember my faults this day," he confessed, admitting his past ingratitude towards Joseph. He told Pharaoh about the Hebrew slave who had accurately interpreted his and the baker's dreams in prison.

"There is a young man there, a Hebrew, servant to the captain of the guard, which told us, and to me he interpreted according to my dream, and he [the baker] interpreted according to his dream. And it came to pass, as he interpreted to us, so it was." (Genesis 41:12)

He urged Pharaoh to summon Joseph, assuring him that the Hebrew could unlock the meaning of the dreams. And with that, the stage was set for Joseph’s rise from prisoner to advisor, a turning point not only for Joseph but for all of Egypt.

Pharaoh’s dreams are a powerful reminder of how seemingly random events can have profound consequences. And perhaps, they also whisper a message about faith, timing, and the importance of remembering those we've forgotten. What do you think?

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Legends of the Jews, IV. Moses In Egypt, The Youth Of MosesLegends of the Jews

It’s a story ripe with tension, a hero in the making, and a glimpse into the early acts that shaped one of the most pivotal figures in Jewish history.

In Legends of the Jews, Ginzberg's masterful compilation of rabbinic lore, Moses, after he "was grown up, and had passed beyond the years of childhood," ventured into the land of Goshen, where the Israelites lived. He witnessed firsthand the crushing burdens they bore. He inquired, "Why this heavy service?". The Israelites, in turn, revealed the cruel decrees Pharaoh had enacted, including the wicked advice of Balaam against them and, unbelievably, against Moses himself as a young boy – the incident where he placed Pharaoh’s crown upon his own head! This sparked a fire in Moses. He sought to neutralize Balaam, but the wily advisor fled to Ethiopia.

The scene: Moses, a prince of Egypt, weeping at the sight of his enslaved brethren. "Woe unto me for your anguish!" he cried. He couldn't stand idly by. He cast aside his royal status and joined them in their back-breaking labor. He shouldered their burdens, toiled in their place.

Pharaoh, surprisingly, saw this as a positive! He believed Moses was simply dedicated to fulfilling the royal decree. But God saw something deeper. "Thou didst relinquish all thy other occupations, and didst join thyself unto the children of Israel, whom thou dost treat as brethren; therefore will I, too, put aside now all heavenly and earthly affairs, and hold converse with thee." Moses’s empathy and action opened a channel for divine communication.

Moses didn't just work alongside them; he encouraged them. "My dear brethren, bear your lot with fortitude! Do not lose courage. Better times will come." As we find in Midrash Rabbah, this sentiment echoes the cyclical nature of life – hardship followed by joy, darkness giving way to light.

Then, Moses used his influence with Pharaoh to improve their lot. He approached the king with a simple, yet profound request: a day of rest. He argued that without it, the slaves would simply die from exhaustion. Pharaoh granted the request, decreeing a day of rest every seventh day. And this day, appointed by Moses, became Shabbat, the Sabbath – a concept later enshrined in the Ten Commandments! Can you see the seeds of liberation being sown?

But the story takes a dark turn. A Hebrew officer named Dathan had a beautiful wife, Shelomith. The Egyptian taskmaster, consumed by lust, took advantage of her while Dathan was forced to work. When Dathan returned and discovered the betrayal, the taskmaster cruelly beat him.

Moses arrived on the scene to find Dathan abused and tortured. Enraged, and guided by the Ruach (spirit) Hakodesh (רוּחַ הַקֹּדֶשׁ), the holy spirit, Moses confronted the Egyptian. He cried out, "Not enough that thou hast dishonored this man's wife, thou aimest to kill him, too?". the verse says, Moses pleaded with God, fearing that these events would foil God's promises to Abraham, as well as the future revelation at Sinai.

But what to do? Moses hesitated to take a life. He consulted the angels, who confirmed that the Egyptian deserved death. How did Moses accomplish this? He simply pronounced the Shem HaMeforash (שם המפורש), the explicit name of God. The Egyptian fell dead.

He instructed the Israelites to keep the matter secret, comparing them to grains of sand that move noiselessly. But the secret was betrayed by none other than Dathan and Abiram, known for their contentiousness. They used it to taunt Moses, even threatening to expose him to Pharaoh.

These treacherous brothers then went to Pharaoh, attempting to discredit Moses. They hinted that he was disloyal and not truly the son of Pharaoh’s daughter, Bithiah. Their words struck a chord. Pharaoh ordered Moses’s arrest and sentenced him to death.

The angels pleaded with God, reminding him that Moses was a "familiar of Thine house." God responded, "I will espouse his cause." Miraculously, when the executioner's sword was brought down upon Moses’s neck, it wouldn't cut! Ten times they tried, but his neck was as hard as ivory.

Even more remarkably, God sent the angel Michael to replace the hangman, and the executioner was transformed into Moses’s likeness. The angel then killed this false Moses! Meanwhile, the real Moses escaped, the king's troops were struck with blindness and dumbness, and Moses fled into the wilderness.

So, what do we take away from this early chapter in the life of Moses? It's a story of empathy, action, divine intervention, and the ever-present challenges of leadership. It reveals a Moses wrestling with his identity, his loyalty, and the immense task that lay ahead. It reminds us that even the greatest leaders face moments of doubt, betrayal, and seemingly insurmountable obstacles. And perhaps most importantly, it shows us that even in the darkest of times, a single act of compassion can spark a revolution.

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Legends of the Jews, IV. Moses In Egypt, The FlightLegends of the Jews

As retold by Ginzberg, an angel whisked Moses away – not just across the border, but forty days' journey away! That’s a serious relocation. Far enough, apparently, that the fear that had been gripping him finally loosened its hold. But what was he so afraid of? Ginzberg suggests it wasn't his own skin he was worried about, but the future of Israel.

He was wrestling with a heavy question: Why did his people suffer so much? Why them? It seems witnessing the infighting and lashon hara (evil speech) among the Israelites made him question whether they even deserved redemption. Harsh. But He saw how they ignored the prophets – Aaron and the five sons of Zerah – who were trying to guide them towards yirat Shamayim, the fear of Heaven. Midrash Rabbah seems to echo this sentiment, suggesting their lack of piety only made Pharaoh's oppression worse.

So, picture Moses, running for his life, probably thinking his days of shepherd-ing were about to resume... and then… BAM! Royal throne.

What? How does that happen?

Well, Ethiopia was at war. King Kikanos had taken his army east, leaving Balaam (yes, that Balaam) and his sons, Jannes and Jambres, in charge. Now, Balaam wasn’t exactly known for his integrity, and he seized the opportunity, winning over the people and declaring himself king! He and his sons then fortified the city against Kikanos's return using every trick in the book: raised walls, canals filled with swirling water, and even… wait for it… magically summoned snakes and scorpions.

When Kikanos finally returned victorious, he found himself locked out. The Zohar probably wouldn't have been surprised – it’s full of tales of magic and intrigue! Nine long years he besieged the city, unable to break through.

And that’s where Moses enters the scene.

Fleeing Pharaoh, he stumbled into Kikanos's camp. And get this: everyone was immediately drawn to him. He was described as graceful as a palm tree, radiant as the morning sun, and strong as a lion. Kikanos, smitten, appointed Moses commander-in-chief! Talk about a career change!

But the story doesn't end there. After nine years, Kikanos died. Imagine the grief, the uncertainty among his troops. Stuck in the wilderness, far from home, facing a fortified city and the threat of opportunistic enemies. What were they to do?

Their solution? "Let us go and set a king over us." But that is only the precursor to the rest of the story, which we will explore at another time.

This whole episode reminds us that life rarely goes according to plan. Moses, running from one kind of trouble, found himself thrust into a completely different kind. It begs the question: are we ever really in control of our own destiny, or are we just characters in a much larger story, guided by forces we can't see? And what do we do when the path we thought we were on veers wildly off course? Perhaps, like Moses, we find strength and purpose in the most unexpected of places.

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