Memar Marqah. The Teaching of Marqah. Volume 2: The Translation

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B E I H E F T E ZUR Z E I T S C H R I F T FÜR DIE A L T T E S T A M E N T L I C H E

WISSENSCHAFT

H E R A U S G E G E B E N VON G E O R G FOHRER

84

MEMAR

•

MARQAH

THE TEACHING OF

MARQAH

EDITED AND TRANSLATED BY

J O H N MACDONALD

VOLUME II: THE TRANSLATION

1963

VERLAG

ALFRED

TÖPELMANN

•

BERLIN

JOHN MACDONALD

MEMAR

MARQAH

MEMAR THE

MARQAH

T E A C H I N G OF

EDITED AND

MARQAH

TRANSLATED

BY

JOHN MACDONALD

V O L U M E II: THE T R A N S L A T I O N

1963

VERLAG

ALFRED

TÖPELMANN

BERLIN

B E I H E F T E ZUR ZEITSCHRIFT FÜR DIE ALTTESTAMENTLICHE WISSENSCHAFT HERAUSGEGEBEN

VON

GEORG

FOHRER

84

© 1963 by Alfred Töpelmann, Berlin 30, Genthiner Straße 13 Alle Rechte, einschl. der Herstellung von Photokopien und Mikrofilmen, von der Verlagshandlung vorbehalten Printed in Germany Satz und Druck: J. J. Augustin, Glückstadt Archiv-Nr. 38 22 633 II

L I S T OF CONTENTS

Book I §i §2 §3 §4 §5 §6 §7 §8 §9 § 10 §11

Introduction to the Revelation God's First Address to Moses. The Commission Moses begins his Mission. Union with Aaron Moses and Aaron enter Egypt The First Judgement The Second Judgement The Third Judgement The Fourth-Tenth Judgements The Eleventh Judgement The Beginning of the Exodus The Pursuit and Defeat of the Egyptians

Book I I §1 §2 §3 §4 §5 §6 §7 §8 §9 § 10 §11 §12

i 3 4 13 15 20 23 25 25 30 37 41

Moses the Saviour of Israel

45

The wonderful creation of Man The wonderful Deliverance The part played by the Elements Moses and Pharaoh Moses and the Sea Victory of Moses in the Sea The Song of Moses The Downfall of Pharaoh's Army A song of Moses The Holy Mountain of God God's Dealings with Israel The Wonder of Moses

47 47 48 52 53 55 56 58 66 73 78 80

Book I I I §1 §2 §3 §4

From the Call of Moses to the Exodus

The The The The

The New Status of Israel Levitical Prerogatives Status of a Holy People Status of the Elders Blessing

85 87 89 94 97

VI §5 §6 §7 §8 §9 § 10

List of Contents The Curse Social Ethics On Sexual Offences Judgements on Evil Motives The Curse on Disobedience Instructions to the Leaders of Israel

Book IV §1 §2 §3 §4 §5 §6 §7 §8 §9 § 10 § 11 § 12

Teaching preparatory to the Song of Moses On Creation God's Just Dealings The Unchanging God The Sinfulness of Man Repentance and Forgiveness Praise to the Creator The Compassion of God God's Dealings with the Evil and the Good Rewards for Obedience to the Law Recompenses for Disobedience to the Law The Day of Vengeance

Book V §1 §2 §3 §4

The Death of Moses

Introductory Poem The Last Commands of Moses The Ascent and Glorification of Moses Commemoration of the Righteous

Book V I §1 §2 §3 §4 §5 §6 §7 §8 §9 § 10 § 11

God, Man and Sin

Miscellaneous Teaching

The Nature of Creation The Use of Wisdom The Writing of the Word of God T I T and Moses NUN and Moses S I M K A T and Moses P H I and Moses S A D I and Moses QOPH and Moses T A V and Moses A L A F — H E and Moses

105 114 119 122 124 126 131 132 139 142 145 149 154 158 161 167 173 178 181 191 193 195 201 207 211 213 215 220 225 228 229 233 236 238 240 242

BOOK I From the Call of Moses to the Exodus

IN THE NAME OF GOD T H E BOOK OF W O N D E R S by Marqah (the Lord's Favour be upon him) § i. INTRODUCTION TO T H E R E V E L A T I O N Great is the mighty Power who endures for ever! Let us put on the fear of Him before we begin the teaching. No secret is hidden from Him, for everything is under His dominion. He knows what has been, what is now, and what is yet to be. Self-subsisting is He who has no need of anything. He knows all secrets without having recourse to knowledge. He is unseen and He does what he wills. There is no sovereign or ruler who can withstand Him. The Lord is God and there is none besides Him. He is great, but not in size, 1 and all grandeur belongs to Him. He taught Moses secrets in the bush (Ex. iii. 2), which manifest His majesty and His glory. An angel came up to him and stood before him; he discoursed with him about what had been and what was yet to be. 2 The prophet stood submitting himself before3 what he saw, his limbs trembling when he saw him who was sent by his Lord. 4 There was never a prophet like him ready to listen and to teach the people! Good is revealed to a man only if he is like Moses, that is good according to his good points and bad according as he is bad. Now the angels who appeared to the Righteous came for only about an hour, and that was enough. Three such angels appeared to Abraham and announced tidings to him (Gen. xviii. 2); they walked during the day. Two such angels appeared to Lot round about evening time (Gen. xix. 1); they did what they had to and were gone in the night. One appeared to Joseph, who was in the fields at the time (cf. 1

So

A.

2

One of the essential characteristics of Moses, that he had supernormal or mys-

tical or pre-existent knowledge of past and future. from its other root meaning 'equal'.

1

3 A

v j ^ » . wrongly rendering

L. add. 'to speak and to listen'.

4

Book I

From the Call of Moses to the Exodus

I. §§.I,2

Gen. xxxvii. 15), and showed him the way, appearing to him no more. Likewise there was an angel who appeared in the bush, sent by God with a message for the prophet. Great was the miracle seen there, containing three quite distinct features: shooting flames; the bush standing up prominently in it; the angel proclaiming, while Moses listened fearfully. He said Moses, Moses, and he replied Here am I (Ex. iii. 4, et seq.). Wonderful mysteries and all revelations were sent down. He said Moses, Moses, telling him that he would bring about His will and His recompense. He said Moses, Moses, revealing to him that he would be vested with prophethood and the divine Name. He said Moses, Moses, making known to him that he would be the deliverer of the Hebrews and the slayer of the Egyptians. When He said Abraham, Abraham (Gen. xxii. 1 1 ) , He announced to him that he would be remembered during the time of Favour and Disfavour. 5 When He said Jacob, Jacob (Gen. xlvi. 2), He informed him that he would overcome the earthly and heavenly powers.6 When He said Moses, Moses in the bush, He referred in one case to what had been, and in the other to what was yet to be. When He said Moses, Moses, it was as though He were saying to him, " Y o u are a prophet the like of whom has not arisen in the world before." When He said, Moses, Moses, it was as though He were saying to him, " Y o u are the harbinger in the world of glorious life." " I t is your greatness, Moses, above all men, that you are entrusted with secret things ancient and new," preserved by the Proclaimer of Good, and laid out before him on the top of Mount Sinai. § 2. GOD'S F I R S T A D D R E S S TO MOSES T H E COMMISSION The angel of the Lord was in the bush proclaiming, while Moses listened to him like a child paying attention to the words of his teacher. "O great prophet Moses, illuminer of the whole family of mankind, turn from your present affairs. You are no longer as you were. Remove your shoes from your feet (Ex. iii. 5), for you are required to tread this day on a holy path. Return the sheep which are in your charge to their owner, for you are about to govern the stars of Abraham." 6

According to Sam. theology, God's favour was lifted from the time of the defection

at Eli's sanctuary.

6 A

'inner and outer'. Gen. xlvi. 2 & xxxii. 28 have been com-

bined for the present purpose.

I. §.2

God's First Address to Moses. The Commission.

5

We now set forth an important and reverent section dealing with divinity and prophethood. Then He said, I am the God of your fathers (Ex. iii. 6).7 Take from me divinity 8 and with it make your prophethood strong. I am He who gave (new) life to Adam after his death and treated him with p i t y — when he said I heard the sound of Thee in the garden, and I was afraid ... and I hid myself (Gen. iii. i o ; Targ.)—for the second time, because it was necessary. I delivered Enosh and made him an object of commemoration who will never be forgotten as long as the world lasts. I saved Noah and formed of him a root, and I made him the inheritor of the world. I found 9 him to be worthy of it. I rescued Abraham and made of him a root, revealing to him a faith to teach his descendants after him. I delivered Isaac through a ram and gave him three momentous blessings. I saved Jacob from his brother and changed 10 their enmity into love. I rescued Joseph and dealt with him lovingly; I made all the people to submit to him. I kept you too in the river of Egypt, bringing you up safely in your enemies' house. Y o u are the last of the world's Righteous. I wish to reveal through you their favoured status. B y my goodness I established a covenant with their fathers, which I shall not forget as long as the world exists. Their descendants have been living in Egypt so long, by reason of a command which Abraham disregarded in Ur of Chaldaea. 11 I covenanted with him that he should go up as far as a certain boundary, but now the time has come for deliverance from distress. Be ready for me now! Be resolute to deliver, for the Jubilee 12 approaches. They (Israel) have been in prolonged and severe affliction ever since the day they were pledged, and their crying-out has been reaching me along with their sighing. They have three great covenants, communicated through your good predecessors. Surely I know about the anguish. Exact revenge on Pharaoh and all his people! Surely I know about the distress. My viceregent is going down to E g y p t with a wonder. 13 Surely I know about the distress. Go and destroy the assembly of the rebellious! 7 So S.P.: M.T. -pax. 8 A 'power'. 9 np>BK, common Sam.Aph., mixture of Heb. 10 A npnand Syr. u i t l i . 'made sweet'. 11 A 'the brightness (from TIN) of Khurasan'. 12 D.i A marg. = 'freedom'. 13 Or 'secretly'.

6

Book I

From the Call of Moses to the Exodus

I. §.2

Surely I know about the anguish. It is not fitting that I should forget w h a t my loved ones have done! Surely I know about the anguish. T h e eyes of Abraham are between the lion and the lioness. 14 Surely I know about the distress. Sarah's offspring are in submission to the enemy. Surely I know about the distress. The garden of Isaac is forsaken, without a cultivator. Surely I know about the anguish. The possession of Jacob is wasting and perishing away. Surely I know about the anguish. The crown of Joseph is cast away and there is none to inherit it. Surely I know about the distress. The land of Canaan is deserted, with none to proclaim. 15 Surely I know about the anguish, for I remember my covenants with my beloved. Come, I will send you to Pharaoh (Ex. iii. io;Targ.) with this weapon, 16 which is in my grasp; I shall show it to you. Make your feet firm; let no weakness come near them, for their strength lies in me, a strength greater than anything on earth. Let your hands be resolute and let them be honourable, for their resoluteness lies in me, a resoluteness greater than anything in the world. Let your heart be exceedingly bold! Let it not sink, for its direction, just like that of the sun and moon, is in me. Make your tongue bold! Let silence never be near it, for its power, just like that of the waves of the sea, lies in me. Open up your ears and I will fill them with understanding, for the opening of them lies in me, just like the opening of the Waste and Void (Gen. i. 2). Your enemies are going to obey your commands, and there is not one among them who will be able to oppose you. Those who are hostile towards you are about to submit to y o u — t h e y have no moral fibre.17 I intend to produce a sign this day and raise your status from now on. Y o u are the one who will exact vengeance for the whole congregation, and deliver them in my name with exceedingly great power." Hear what the prophet Moses replied to his Lord when he heard these words. Who am I, O m y Lord and Lord of the whole world, that I should go to Pharaoh (Ex. iii. 1 1 ; Targ.), the king? I cannot see myself before him at all, for I am of little status and weak, while he is greater than I. How can a calf, soft and tender, prevail before the lion when victory is with him in battle ? A t the mere mention of him all the kings of the earth are in terror. I do not have it in me to confront him." 14 L A 'hawk'. 1 5 Common fig. (speaker or proclaimer) for 'living'. 17 Or 'future'. spelled; originally ninVD.

18

Always thus

I.

§.2

God's First Address to Moses. The Commission.

7

Hear the reply his Lord made to him. " I know that you are of little status and weakhearted, but I can change your weakness into strength. I am about to reveal to you a rod out of the fire, and for your sake I will change it into any sort of thing you like. Y o u will see it with your eyes, but its inner significance must be within your heart. Y o u are going to manifest wonders from it. This will be a wonder to y o u — a rod from the fire bringing revelation for you. This will be a wonder to y o u — i n it is great and powerful rulership. This will be a wonder to y o u — a sword with which you will slay unbelievers. This will be a wonder to y o u — w i t h it you will make the Egyptians drink the water of the pit. 1 8 This will be a wonder to y o u — b y it you will exact vengeance on the Egyptians with impunity. This will be a wonder to y o u — b y it you will do all kinds of miracles. This will be a wonder to y o u — b y it you will smite the pleasant river Gihon. 19 This will be a wonder to y o u — b y means of it the river (Nile) is about to be smitten. This will be a wonder to y o u — b y it the very dust of the earth will be bewitched 20 by power. This will be a wonder to y o u — t h e heavens are about to be shaken because of it. This will be a wonder to y o u — n o one shall stand before you while it is in your hand." When Moses saw the rod, he was emboldened and his fear of Pharaoh vanished from his heart. He reeeived it from his Lord and carried it in the presence of all. 21 He took the rod in his hand and lifted it up in his right hand; he stood up boldly. " A t your command, O Lord, I will speak. When I enter E g y p t by your command, and explain in safety to the congregation what you have said, I shall say to them, The God of your fathers has sent me with a message to you (Ex. iii. 13; Targ.). I know that they have been brought up as Egyptians and that it is in their power to say to me, What is his name. What shall I say to them?" (Ex. iii. 13; Targ.) The mighty Powerful One answered him; He said, "Still your heart, my prophet. Receive answer. All your deeds be perfected in goodness! 18

I.e. s t a g n a n t water as distinct f r o m living/running water. See the contrast as set

out in Book I V , § 2. branch of E d e n . common idiom ref. to angels.

20

19

So D A ,

aoan =

for 'in

the

b u t L A j j x . ¿¿I =

t}BDn = ¡j presence of

¿the

21

t r i b u t a r y of E d e n ? Or

L i t . 'in the hearing

=

. . . ' . This is a

unseen and seen worlds', with

special

8

Book I

From the Call of Moses to the Exodus

I. §.2

Lo, I shall declare to you the name, that they may know. There is in their possession a sign which has been inherited from Abraham. This name which I reveal to you, m y prophet, is the sign that they may know of deliverance. Consider and hear now from me what it is, and do not be too eager to proclaim it in their presence." The world and all the creatures in it trembled when God said to Moses, I am who I am (Ex. iii. 14), who was and will be, a root without a beginning. I am who I am, the one who existed in the beginning and will be on Mount Sinai. J am who I am, commander of the world and summoner of the creatures. I am who I am, creator of the body and originator of the soul. I am who I am, who set up the Garden and brought about the recompense on Sodom. I am who I am, maker of life and establisher of death. I am who I am, God of the Righteous and Lord of the Hebrews. 22 Whenever they hear from you this great name, they will all be ready to listen and obey. Y o u will say to the Israelites, I AM has sent me to you (Ex. iii. 14) in peace. The Powerful One who covenanted with Abraham, swore to Isaac and apportioned to Jacob, this is my name for ever and thus I am to be remembered throughout all generations (Ex. iii. 15; Targ.), the living one who does not die, who abides unchangingly. B y this great name I have strengthened them, but the Hebrews do not now hearken to it. Take the rod in your hand and go to E g y p t , that they may know that you are an apostle sent b y me. When you arrive, gather the elders of Israel together (Ex. iii. 16). When they have been summoned and they are ready, present my message to them, and say everything I have told you at the bush. Y o u will be quite safe if you speak to them most emphatically then (as follows): This is the beginning of the address, O Elders. The Lord, the God of your fathers (Ex. iii. 16; Targ.), has revealed Himself to me in His own light and b y His mighty will. The Lord, the God of your fathers, has revealed Himself to me in His abundant favour and mighty truth. The Lord, the God of your fathers, has revealed Himself to me in a most awesome vision and in majestic glory. The Lord, the God of your fathers, has revealed Himself to me in His own favour and in His own glory. ,2

I.e. E L O H I M to the Righteous Patriarchs, and Y H W H to the Tribes thereafter.

I. § 2

God's First Address to Moses. The Commission.

9

There is no origin to His power, no offshoot of His sovereignty. He Himself is the origin of the world and the offshoot of His creation. No beginning is known to Him. He is eternal. He has no beginning and no end. He it is who knows what has been and knows what is yet to be. He reveals Himself in majesty, but is concealed from all. He is never observed. He called to Abraham and he walked after Him. Let none forget Him as long as the world exists. He sought Isaac and he bound his body before Him. Nothing is concealed from Him throughout all generations. He apportioned to Jacob magnificent gifts. None can circumvent Him or prevent them from reaching Him. 23 Therefore I surely remember the congregation, and I will not leave them to be an object of the Egyptians' cursing. T h e end draws near and there is to be no long-windedness at it. I am sent on your behalf. He will bring you out of E g y p t to the land which He apportioned to the Three Perfect Ones. When you proclaim these words before them, they will certainly hearken to what you say (Ex. iii. 18). Perhaps the wise will cry out, saying, "Were it not for the Covenant, we would have perished, for we have secrets and signs from Abraham; because they are yet with us, deliverance is near." After you proclaim before the Elders these words which I have proclaimed to you, take the Elders and go to Pharaoh the king (Ex. iii. 18). Stand before him and say to him, " T h e Lord, the God of the Hebrews, appoints us to journey in the desert for three days (Ex. iii. 18). He commands you to let His people to go at once to sacrifice to Him there with devotion." I know, my prophet, that he will not release them unless mighty wonders are done (Ex. iii. 19); for his heart is hardened, his judgement is high-handed, and nothing can be dislodged from his mind. If he does not believe in me, since he is weak in mind, then out of his gripping fear he will say, 'I will not release'. I shall harden his heart and he will not be moved. He has no enmity towards me that he should refuse to believe in my name. The first of the wonders which you are about to perform: I will give the people favour in the sight of the Egyptians (Ex. iii. 21; Targ.), and they will plunder them of their possessions. They will set forth in safety, depriving them of w h a t belongs to them (Ex. iii. 21-22)." Moses answered his Lord, after all this address which he had heard, "If they do not believe me and do not accept what I say, what is the 23

Or 'him' (Jacob, synonymous for the Hebrew tribes).

io

Book I

From the Call of Moses to the Exodus

I. §.2

sign that I shall show them, when in fact they do not understand m y speech, since they will say, The Lord did not appear to you?" (Ex.iv. 1 ; Targ.). The Lord said to him, "Blessed is the hearer who is worthy to hear all this from his Lord! Let your heart be strong, my prophet, for I will manifest to you the signs which you are to perform before the congregation. What is that in your hand?" (Ex. iv. 2; Targ.). Let the speaker be praised and the hearer glorified, for he answered and said, "A rod (Ex. iv. 2; Targ.) out of fire has been given to me b y T h y goodness, with great sovereignty." "Cast it now from your hand on the ground (Ex. iv. 3; Targ.), that you may see, my prophet, what is going to happen straightway." So he cast it on the ground (Ex. iv. 3; Targ.) immediately at the command of his Lord, at His good intent. Moses had no sooner thrown it from his hand than it became a serpent {ibid.), the sight of it terrifying! He quaked and backed a w a y ; then out of the sheer intensity of his fear Moses fled from it (ibid.) and was in great alarm. There was never anything like it, nor the extreme alarm of his heart. He was quite unable to approach it at the time. His heart was full of confusion; he said then, "This is a mighty marvel. I cannot comprehend this great power in dry wood. It becomes a serpent, moving about in front of me, terrifying my mind. I cannot comprehend such an exceedingly extraordinary thing. Y e t the earth is nothing. Anything that comes from it is barren. 24 No one looks for a mighty, alarming deed from it! I am in consternation because of it, for I simply cannot comprehend it. Had it not been for the glorious Lord, I would have fallen and would have been unable to rise and face it for a moment, but I had to flee so that I might not see it. The quaking of my heart and the weakness of my sight are terrible, arising from seeing its form." Moses had no sooner finished talking to himself than he was answered b y the great Subduer, with whom there is no other god. " D o not be frightened of it, O prophet of the world! In m y great power I can create something more powerful than it. Strengthen your heart, my prophet, in the face of all the wonders, for you will be required to face even greater than this. Put out your hand, and take it by the tail (Ex. iv. 4; Targ.), for you will now behold a wonder out of my power. Lift it up in your hand!" It turned back to what it was, no more, no less! Then the great prophet Moses marvelled and said, " A l l great things belong to the mighty Power, 25 who does all that He wills and changes His acts by His tremendous power." 26 Or 'the Great Power'. This gnostic or gnostic-style term is that So C. p. 31 x. applied to Simon Magus. See the discussion in R.M. Grant, Gnosticism, and Early Christianity, New York, 1959, chapter 3.

24

I- §-2

God's First Address to Moses. The Commission.

n

" T h i s miracle I have just shown you is done that they may believe that I am their Maker and the God of their fathers, Abraham, Isaac and Jacob (Ex. iv. 5; Targ.), the Three Perfect Ones with whom I made covenants. I have shown you, my prophet, the first wonder and you marvelled at it and were exceedingly afraid. Begin now to see the second miracle presented." Again, the Lord said to him—great is the Powerful One who thus spoke! Blessed is the hearer and what he heard from his Lord! Put your hand into your bosom (Ex. iv. 6; Targ.), and do not, my prophet, delay haste in carrying out your action." He heard what his Maker said to him, and he put his hand speedily into his bosom, not knowing what was going to happen to it. He brought his hand out after that, as his Lord had commanded him, and saw that it was dead, without any flesh (cf. ibid.). He stood there in great consternation, studying his hand, unable to speak with his tongue. 28 He could have fled, but he could not stop his heart from its terrible fear resulting from his action in fleeing from the rod. 27 He saw in his right hand something more terrible than it. He looked at his right hand and the sight of it was terrifying; he was unable to flee, nor could he (continue to) look at it. He could not cast his right hand from him, for he was to do wonders with it. When his Lord saw him standing in considerable distress, He caused the fear in him to subside. He said, Put your hand back into your bosom (Ex. iv. 7; Targ.), and let all this dread be removed from your heart. When you insert your hand, let it not remain in your bosom. Bring it out immediately, for your amazement will be great." The prophet did as his Lord had commanded him. He inserted his hand and then withdrew it, and lo, it was just as it had been before! Then his heart 28 was relieved of that fear, and he praised the Lord of the world, the doer of every wonder. He said to Him, "These exceedingly wonderful signs are beyond the mind, for it cannot credit all T h y deeds. There is no end to T h y power, O K i n g of the world." " O m y prophet, take these two signs. If they will not believe (Ex.iv.8; Targ.) in them, I will bring about one greater than these. Perform the first before them, and then the second, just as I did before you. If they uill not believe even these two signs (Ex. iv. 9; Targ.), then with my wonders their iniquity will be prevented from reaching you. 29 You shall take some water of the Nile and pour it upon the dry land [ibid.), that it may become blood by my sovereign power—mighty wonders 26

L i t . 'rod', b u t

A

I U K 'his rod', 'his tongue'.

be the result of interference with the t e x t . T h e 'self.

29

27 A

T h i s s t a t e m e n t is obscure and m a y

versions are equally obscure.

28

T h e lit. meaning is 'their iniquity will be crushed, in case it reaches y o u ' .

Lit.

12

Book I

From the Call of Moses to the Exodus

I. § 2

terrifying all hearts! No one will be able 30 to do them except you, for y o u are my second in the lower world." When Moses heard these words, he answered with mounting fear, " I am T h y servant, O Lord of the world. I will never, never disobey T h y words, but I wish to say before you, 'What is the explanation I should have ?' I know within my own mind all that you say to me, b u t I can comprehend so little of it. My tongue is defective in speaking anid I have no practice in this sphere 31 that makes it easy for me both t o speak and listen to y o u at once. I cannot speak and listen to Pharaoh the king, who is not, in my opinion, greater than Thou. I did not s a y , however, 'I cannot speak and listen to you.' 3 2 A long time ago I left E g y p t for Midian. In Pharaoh's house I forgot whatever secrets of theirs I possessed. I was fostered and weaned and went out a young man. I did not continually speak with an evil tongue, 33 nor had I any acquaintance with it, for I was inexpert in speaking and defective in tongue (cf. E x . iv. 10). W e now set out a large section and record the words of God and His prophet. The Lord spoke to him with mighty power, and the world was filled with dread of Him. " W h o has created the body and its structure, and enclosed the spirit within it ? W h o has founded the intellect with spirit ? W h o has made the soul along with the heart ? W h o has brought into being thought 34 with reason? W h o has set the tongue in the mouth ? W h o has made utterance come forth from sound ? (cf. E x . iv. 11). Is it not I, the Lord? (Ex. iv. 1 1 ; Targ.) O my servant, since y o u know that I have done all these things, why have you answered me with all this talk ? Were it not for my will with you from the beginning, my anger would have reached you. 3 5 I send your brother to you to meet you, since his tongue is more practised than yours (cf. E x . iv. 14). Listen to my words and repeat them to your brother (Ex. iv. 15). He will address the Egyptians and the congregation. Y o u will be my viceregent and he will be your prophet 36 (Ex. iv. 16). Y o u two are the messengers of righteousness, about to reveal the ruination of E g y p t . Two great lights, Aaron and Moses, you will illumine the congregation of Israel. Y o u will take the divine rod in your hand (Ex. iv. 17); you are not to stop, for the time of deliverance draws near." 30

'IK1? 'fit, proper'; hence

state' ( D A , L A

jjJI) =

E g y p t i a n language.

34

A

= 'able'.

Midian.

32

31

L i t . 'dominion', or '(the language of this)

I.e. only t h a t it was not easy.

Or 'conscience'

35

33

Ref. t o the

There is a break now in the con-

tinuity as found in the B i b l e ; E x . iv. I3~i4a (J) is passed over.

36

But

A

jjj.

I. § 3

Moses begins his Mission. Union with Aaron

13

§ 3. M O S E S B E G I N S H I S M I S S I O N HIS UNION W I T H AARON Moses returned at once to Jethro and greeted him, before he should go off. He said to him, " I have brethren in E g y p t whom I have not seen since the day I left them. I want to go and find out whether they are still alive in the world." (Ex. iv. 18.) Commemorate well Jethro for the reply which he made. His greatness has been recorded! Jethro said, Go in 'peace (Ex. iv. 18). And the Lord said to him in Midian—strengthening his heart so that he should not be afraid—Go back to Egypt, and do not be submissive, for all the men who were seeking your life are dead (Ex. iv. 19; Targ.). Receive authority from me and set it in your heart, for all your enemies will fall before you. Do not fear them, for they are in your power. With the rod I gave you you will subdue them. W h o will be able to oppose you, when m y great name is with you ? Verily every foe will fall before you as suddenly as evening falls." The proclamation came in the night. He prepared himself for the journey. So Moses took his wife and his sons (Ex. iv. 20; Targ.) on the morning following the proclamation. So Moses took his wife and his sons, a conqueror leaving to set forth to battle. So Moses took his wife and his sons, a farmer seeking to go to his own. So Moses took his wife and his sons, an Elder leaving to take up his position. So Moses took his wife and his sons, a lover sent to his beloved. He saddled his ass and mounted his wife and children for the return journey. Abraham arose in the morning and saddled his ass (Gen. xxii. 3; Targ.), setting forth in great purity. Abraham took Isaac and two of his young men with him to go to Bethel 37 to sacrifice there. Moses took his wife and children to go to Mount Sinai and stand in the presence of his Lord. Abraham furnished himself in Beersheba to go to the place which God had commanded him. Moses got himself ready in Midian to go to the place which I AM had commanded him. 37

S.P. & M.T. 'the land of Moriah' (Gen. xxii. 2).

§.3

14

Book I

From the Call of Moses to the Exodus

I - 5-3

Abraham's young men did not ascend to Bethel, nor did Moses' children ascend Mount Sinai. Abraham's young men remained at a distance until he returned. And Moses' children turned back from close proximity, as they were afraid that night of what they saw. W e set forth a section, but will not study it too closely, nor will we deviate from the w a y in which we have been led. GOD A D D R E S S E S A A R O N The Lord said to Aaron, Go (Ex. iv. 27; Targ.) and meet your brother, and receive from him the secrets he holds. The Lord said to Aaron, Go and meet your brother, for you are about to become his prophet. 38 The Lord said to Aaron, Go and meet your brother. Because of you he will wage victorious war against Pharaoh the king. The Lord said to Aaron, Go and meet your brother, for through seeing you his heart will be strengthened. The Lord said to Aaron, Go and meet your brother, for his sons and wife have departed from him, and he is alone, left all by himself on the way. If it has not occurred to him that his heart is straitened, I know that in your heart is something greater than in his, and with you he will conquer there in battle. I have given him my name, so that he need not fear. I have provided a rod for him out of the fire. I have shown him my signs, that his heart may not weaken. Despite that, he said, 'I am inexpert in speaking', but I said to him, concerning you, 'He will be your prophet'. Said he, 'Will he understand what I say ?' Be you at ease! Be a good intermediary. Arise in the morning to meet your brother in the desert; go and meet him at the Mountain of G o d — t w o lights going out 39 to each other." So he went and met him at the mountain of God (Ex. iv. 27; T a r g . ) — the sun and the moon who came together from Amram and Jochebed. So he went and met him at the mountain of God—the Tigris and Euphrates joined together. How good to see them embracing there, between them great joy, the one kissing the other with tears in their eyes, having double love for one another. "Welcome, m y brother," Aaron said to Moses, " T h e years have been too long for me since last seeing you. Time is short! The God of the world has proclaimed to me in your name." 38

I.e. 'spokesman' as the Sam. interpret it.

39

L, D A , L A 'embracing'

I- §§-3.4

Moses and Aaron enter E g y p t

15

Moses' joy was considerably increased (on hearing that). "Praise be t o the Powerful One who has brought us together now after much delay, for a meeting after tarrying greatly increases love." Jacob was united with Esau after many years, and their joy was great and their hostility removed. In the cave of the rock they stood, the two of them in great affection. And Moses told Aaron all the words of the Lord (Ex. iv. 28; Targ.) and revealed to him these signs. Moses performed them in Aaron's presence. W h e n he heard these words from Moses, he began to utter praises to the God of the world. " H a p p y are you, my brother, for these mysteries which He has revealed to y o u . " How excellent to see them enter E g y p t like the two angels who entered Sodom! T h e two angels entered Sodom at eventide, sent to open the storehouse of wrath upon all the inhabitants therein. Moses and Aaron entered E g y p t at eventide, sent to open the storehouse of judgement therein. The angels were sent to destroy Sodom. Moses and Aaron were sent to destroy E g y p t . The angels ate unleavened bread in Sodom. Moses and Aaron celebrated the feast of unleavened bread in E g y p t . The angels burnt the young in the deep. Moses and Aaron smote Pishon, tributary of Eden. The angels drove Lot out in the morning. Moses and Aaron led the Israelites out before morning. Excellent for ever these two! Their greatness fills the heavens and the earth! § 4. M O S E S A N D A A R O N E N T E R E G Y P T T h e y entered E g y p t without being unduly expectant about anything, but the Good One was with them in the unseen, invisible. They slept that night and arose next morning and hastily assembled the Elders of the congregation (Ex. iv. 29). Aaron revealed to them the name which his Lord had disclosed to Moses (Ex. iv. 30). Their hearts were gladdened when they heard that; they said to one another, " T h i s is a sign showing us that deliverance is near." After that Aaron performed the signs in their presence, and they all believed (Ex. iv. 31) that God had sent them that day. When the chiefs heard, they reported to the whole congregation, and they too believed and gave thanks. T h e y uttered words of praise, as on the day when Pharaoh the king died. They sighed and they cried aloud; they proclaimed, 40 " G o d remembers! He does not forget anything." They " Pa'el.

16

Book I

From the Call of Moses to the Exodus

I. § 4

bowed their heads and worshipped (Ex. iv. 31; Targ.) the God of their fathers. FIRST ADDRESS TO PHARAOH Now after the people had dispersed to their various occupations, the two prophets went to Pharaoh (Ex. v. 1 ; Targ.) the king, first seeking permission before entering his presence. He replied favourably to them and when they entered they stood in front of him—Good on their right side, Favour on their left. Aaron said, " B y your leave, O King, may I speak one word in your presence?" Pharaoh said, " S a y on." Aaron spoke as follows: "Thus says the Lord, the God of Israel, Let my people go (Ex. v. 1; Targ.) to worship me." Pharaoh was astonished when he heard what was said, and looked at them greatly enraged. He said, " W h o is this king in whose name you have come? (Ex. v. 2). I have heard of all the world's kings, but of the name of this king I have not heard. Were it not that there would be censure on me, I would order your execution before you leave! Y o u have revealed nothing. If I were to kill you, I would be blamed. If you have homes in Egypt, go to them before my anger against you becomes extreme. If the kings of the world were to assemble to take Israel from me, they would not succeed! Woe to you! Y o u Hebrews are weak, despicable to behold, limited in intelligence. Do you imagine that I shall say to you, Go, take Israel and depart ?" When they realized that Pharaoh adopted an uncompromizing attitude towards them, they departed obediently to the congregation. The two prophets had no sooner left than the Egyptians made proclamation throughout E g y p t , " L e t every teacher get on with what he does in his school." 4 1 H A R D S H I P OF T H E H E B R E W S L A V E S They were given no straw for the manufacture of bricks 42 (Ex. v. 7). In addition, the rate of their manufacture of bricks was in no w a y reduced for them (Ex. v. 8), but in fact they were hard pressed, more than ever. Their servitude too was stepped up more than previously. In the morning they rose early to endure burdens bitter for them to bear, so much so that there were tears in their eyes. They went about in the land of E g y p t engaged in gathering stubble for straw to make bricks (Ex. v. 12). The taskmasters were even more overbearing toProbably a proverb. Here a command to the people to go on with their various 42 The J passage (verse 3) is passed over here. So J's verses 5ff. are occupations. greatly reduced, or brief E equivalents underly Marqah's exposition.

41

I- § 4

Moses and Aaron enter E g y p t

17

wards them than before and their zeal was extreme (cf. E x . v. 13). " W o e to us, for what has happened to u ^ " said they to one another. " V e r y great hardship has been unleashed upon us. Would that we had never seen Moses and Aaron. W e had looked for deliverance, but have instead fallen into great affliction. T h e y come! T h e y persecute us." T h e people said, " W e have not experienced such affliction since the d a y they 4 3 came and fell into oppression." T h e sages said, "There is no hardship that does not have an end! If they have been oppressed today, there is no oppression that has no limit." T h e y arose and went to Moses and Aaron, and stood before them, their expressions troubled (Ex. v. 20). They said to them, "The Lord look upon you and judge (Ex. v. 21; Targ.) you, for all this affliction you h a v e procured for us. We were quite content to manufacture bricks, but ever since you came our hardship has been increased. We are as though slain at your hands, for you have restricted our ease throughout the land of Egypt. Surely it would be a matter of great censure on the K i n g of E g y p t if he were to let six hundred thousand go for the like of you, because of the speech you made! If a sword were found in his hand, he would slay us in a flash." GOD PROMISES DELIVERANCE When Moses and Aaron heard what they had said, they were in great distress. Moses said to the Lord, his heart full of fear, " O Lord, tell me what this mystery is. For since 44 I came to Pharaoh to speak in thy name, he has done evil to this people (Ex. v. 23; Targ.), great evil. The people are in torment, with greater and greater distress upon them than ever before, and hardship is renewed every day more than the day before." The Lord said to Moses (Ex. vi. 1 ; Targ.), " M y prophet, there will be no warning. Soon you will see great wonders in him, for I shall harden his heart and at the end memory of him will be cut off. I will reveal to you my great name Y H W H . I did not reveal it to the Righteous of the world (Ex. vi. 3). E L - S H A D D A I was the name by which I revealed myself to Abraham, Isaac and Jacob. But this great name I did not reveal to them. It is a glorious name which fills the whole of creation. B y it the world is bonded together and all the covenants with the Righteous are bound b y it for ever. I shall not forget it as long as the world exists. Since you are 45 with the Most High of the whole world, I have revealed to you m y great name. I.e. the forefathers. Or, render 'The (Egyptian) people said, " W e have not . . . . 44 o o a = p + noo (TOTE), and hence = since the day they (the Hebrews) . . . " ' . Heb. ran. 45 Lit. 'are found in the hands o f .

43

2

18

Book I

From the Call of Moses to the Exodus

I. § 4

See, I make you as God to Pharaoh; and Aaron your brother shall be your prophet (Ex. vii. 1 ; Targ.). See, I make you as God to Pharaoh, so that you will exact vengeance on him for the congregation. See, I make you as God to Pharaoh, that he and all his people may be destroyed. See, I make you as God to Pharaoh, through the rod which I gave you to reveal wonders. See, I make you as God to Pharaoh by my will. Destroy all the Egyptians in a twinkling of the eye. See, I make you as God to Pharaoh. I shall put him in your power, and you will slay him in judgement. See, I make you as God to Pharaoh. Y o u are the redeemer of the blood of the sons of the Righteous. See, I make you as God to Pharaoh. Be not afraid of him, for I have put him in your power. See, I make you as God to Pharaoh. He is defeated before you and you have no need of any assistance. It is set out in the schoolhouse—and you are the teacher. Begin to teach therein the judgements on Pharaoh. Hearken to me and repeat to Aaron, that he may interpret before Pharaoh king of Egypt. Arise, go, Moses the son of my house, for I intend to teach you wonderful things. The first of the wonderful things you are going to do before Pharaoh the king: Go, you and Aaron, to him and throw the rod in front of him. It will become a serpent, just as it turned into a serpent in front of yourself and you fled from it in great fear. In the same way it will soon happen, and Pharaoh and all his servants will be petrified by it. Through you he will see wonders, and whenever he hardens his attitude, the judgement will be all the greater on him. 46 Let us hear from Moses and Aaron the secrets written down! SECOND A D D R E S S TO P H A R A O H He was saying to Aaron, "Steel yourself! Take the rod which is in m y hand and go with me to Pharaoh the king, that you may make it a serpent before him (Ex. vii. 9)." The two of them rose in great haste and went to the gate of the king, requesting permission to enter his presence. "Greetings now, O servants of the king. We ask you to get permission for us." When the doorkeepers saw them standing at the .. Jew. Targ. K ^ n o (Greek oapyaXo?, place in a chariot

where the whip is kept: Lat. sarraculum) may be related to the form here, but perhaps coincidentally. A

151

root p j 'conceal'.

Sanhedrin g i b -

Lit. 'heap' of water; cf. Bibl. Heb. root l a x as in Gen. xli. 36. 155

For mop (Ex. x v . 8);

A'froze'.

156

All MSS t b k r cf.

BOOK II MOSES THE SAVIOUR OF ISRAEL

Also by Marqah, the Favour of the Lord be upon him! § i . T H E W O N D E R F U L C R E A T I O N OF MAN

§-I

water-spring. 1

The life of the world is in the deep waters of a pleasant Let us stand with perception to drink of its waters. We are thirsty for the waters of life 2 ; mighty rivers they are before us. Blessed be the God who brought into existence the different kinds of creatures for the sake of man. Glorious is the Form in the likeness of the Angels! 3 The Form of the mind is not the Form of the material body. 4 He divided the various kinds of living creatures into four sorts, the first three5 for the sake of the fourth. He made the body of the last with its wisdom implanted, so that the body should be capable of being illumined by the mind. Thus not one (of the other three) can withstand a man. He gave a perfect law to His servants to provide life and length of days, for by the observing of it is the soul disposed, and according to the state of the soul is the body disposed. As the stature of a man lies with the soul, so the stature of the soul lies with the law, For that man does not live by bread alone, but that man lives by everything that proceeds out of the mouth of the Lord (Deut. viii. 3).® § 2. T H E W O N D E R F U L D E L I V E R A N C E Ever commemorate well the great prophet Moses, who opened for us the Garden of Eden of the law, when for its sake he freed the tribes of Jacob, the sun of Isaac, the stars of Abraham, who underwent misery during the third part—one hundred and forty years—of four hundred years, for four hundred years is their calculation. But at the end of the period they were to go forth as kings! When they realized that the years were over, they sighed and cried out, seeking relief (Ex. ii. 23), and God remembered his covenant with Or 'everlasting life is at the borders (reading -»mrm with K) of Eden's waterspring.' 3 So A . For DTI1?« = D'SKVn, v. Pss. viii.6 Cf. John iv. 14; R e v . xxi. 6, xxii. i , 17. (LXX), lxxxii. 1, cxxxviii. 1; Heb. i. 6, ii. 7, 9. For the connection between the ideology of Hebrews with that of Marqah, v. R . J. F. Trotter, Did the Samaritans of the Fourth Century know the Epistle to the Hebrews? Leed University Oriental Society, Monograph Series no. 1, 1961. 4 A JJ, the body in the quantitative and extensive sense. 6 I.e. beasts, birds, fish; man is the fourth species. D A seems to represent a different textual tradition; it 1. 'the divisions of the four' instead of 'the fourth'. 6 Quoted in Matt.iv.4.

1

2

§.2

48

Book II

Moses the Saviour of Israel

II. §§.2,3

Abraham, with Isaac, and with Jacob (Ex. ii. 24). Similarly the son of Lamech cried out after the passing of one hundred and fifty days, 7 and God remembered him, the eighty year old,8 in His perfect intellect and His perfect knowledge. There are three ultimates 9 in his prophethood which were revealed: the glorious name of the Lord; the miracle; the role of priest. T H R E E TIMES they believed in the Lord and in Moses,10 but they were unworthy in their belief. The F I R S T : when he performed three wonders in Egypt in the sight of them all, they believed, but did not remain steadfast. No, they apostasized and said (to Moses and Aaron), "The Lord look upon you and judge." (Ex. v. 21). 11 The SECOND: when they beheld the wonders which he did in Egypt, they did not believe, but apostasized whole-heartedly and said, "You have taken us away to die in the wilderness" (Ex. xiv. 11). The T H I R D : they saw more wonders in the Red Sea than they had ever seen, the like of which had never been produced. Great are the holy congregation who went forth from the iron furnace, guided by the righteous prophet with mighty wonders to keep the perfect law, which descended from the holy habitation.

§.3

§ 3. T H E P A R T P L A Y E D B Y T H E E L E M E N T S The elements of the world number four. They served the congregation of the Lord from the day that Moses, upon him be peace, came to the Mount of God, Mount Horeb, when the Lord sent him with spectacular wonders—vengeance on the Egyptians and deliverance for the hosts of the Lord. Three occasions clearly manifested the issue of the mighty F I R E from the Lord out of heaven, to serve the children of His servants from Horeb as far as the Desert of Shur. WIND ten times served the favoured tribes and thwarted their enemies, until they had gone forth 12 into the Red Sea. W A T E R fourteen times served them as far as the Desert of Shur. E A R T H also served them—six times. Ref. to Noah; cf. Gen. viii. i , 3. The tradition of Noah crying out after 150 days is not biblical. Perhaps the comparison here is based 011 (or merely similar to) Luke xvii. 26, where 'Son of Man' (of Christ) becomes in Sam. belief 'The man of God' (of 8 K, L add. 'who prophesied, (Moses—so L) the son of Amram.' 9 A oiA^: Moses). 10 Belief K mm«» perhaps synonymous with mai^D for the original mVD as here. in God and in Moses represents the first two tenets of the Sam. Creed. 1 1 Part S.P., part Targ. It is not known why Marqah sometimes quotes partly from the Heb. and partly from the Targ. It is probable that the Heb. words (which seem always to precede 12 So K. the Aram.) were that part of a verse that one would cite in short. 7

II. §.3

The part played b y the Elements

49

All these elements recognized them with understanding, differentiating between friends and foes. A l l the servants of the Lord rejoice at the works of God, For the Lord is greater than all the gods. The elements thirty three 1 3 times helped friends and thwarted foes. T H E F I R E of the Glory which appeared to Moses in the bush in order to deliver the tribes, and the F I R E of the hail which flashed continually there 1 4 —mercy for the Hebrews and vengeance for the Egyptians. The F I R E which appeared among the waves of the R e d Sea and consumed the enemies of God and of Israel. These are the three occasions when the F I R E of the Lord served the servants of the Lord God. A s for the W I N D which served ten times, let those with understanding hearken to the explanation of it. The first bore many winged creatures to crush the enemies of God b y means of the infliction of the flies (Ex. viii. 24). The second, the destructive wind that brought a serious plague on the cattle of the Egyptians (Ex. ix. 6). The third spread the boils from Moses' hand throughout the land of E g y p t (Ex. ix. 10). The fourth bore the locusts and deposited them in all E g y p t ' s borders, so that they ate w h a t the hail had left (Ex. x. 15). The fifth was a very strong west wind that bore the locusts and shook them off 1 5 into the R e d Sea (Ex. x. 19). The sixth brought darkness to the sight of the Egyptians, so that for three days no one could stand in his place (Ex. x. 23). The seventh; the Lord drove the sea forward with an east wind all night and made the sea into dry land (Ex. xiv. 21). The eighth; b y the blast of His nostrils the waters piled up (Ex. Jtv. 8) and the wind became like columns for them. The ninth restored the sea to its normal state (Ex. xiv. 27), and made it compact and loosed it 1 6 both for death and safety. The tenth; He blew with His glorious w i n d ; the sea covered them (Ex. x v . 10) after the deliverance of His servants. Greatness is Thine, O Lord who worketh wonders. W h o can do the like of T h y deeds and like T h y mighty acts ? There were S I X O C C A S I O N S for the earth, which we shall recount to increase wisdom for all who seek. The first: Moses' rod became a serpent before him. This contains a secret that teaches us that Pharaoh was in his power. 13

I.e. as above, 3 + 10 + 14 + 6 = 3 3 .

16

The play on the roots hbx & -10X understood by

unbound'. 4

11

Cf. R.S.V. Ex. ix. 24. A

15

Or 'drove them'.

to mean lit. 'bonded and

Book II

50

Moses the Saviour of Israel

H. §-3

The second: there was a serpent before Pharaoh that swallowed the other rods and yet it did not increase or decrease in size. The third: all the dust of the earth became gnats—vengeance on the Egyptians and relief to all the Hebrews from having to manufacture bricks. 17 The fourth: all the beasts of the land came from the forest to the city to savage the wicked. The fifth: Moses scattered the ashes of the brick-kiln as boils breaking out in sores (Ex. ix. 9). The sixth: The land of the Red Sea engulfed the wicked. Thou didst stretch out thy right hand, the earth swallowed them (Ex. xv. 12). Greatness is Thine, O Lord the doer of wonders. Commemorate well Moses the Man of God, who delivered the congregation of the Hebrews at the command of the Lord and His majestic might. There has never arisen, nor will arise, the like of him! F O U R T E E N T I M E S W A T E R through him served all the hosts of the Lord. The first: He took some of the water of the Nile and shed it on the dry land in the sight of the people, so that they might believe and know that in the same w a y the blood of Pharaoh and his people would be shed. Greatness belongs to Thee, O Lord who keepeth the covenant and favour! For the Lord is greater than all the gods. The second: He turned the water of the Nile into blood as vengeance on all the Egyptians. In this one miracle are contained ten 18 great miracles, providing relief for the servants of the Lord, that their enemies should know that the Lord is greater than all the gods. The third: the water which became red blood throughout the whole of E g y p t was for a period of seven days undrinkable for men, but to the Hebrews it was water of life, 19 on the one hand punishment to the Egyptians, and on the other life for the children of the Hebrews. For the Lord is greater than all the gods. The fourth: The blood turned back into water after seven days, and then it swarmed with frogs, newly created. Then they swarmed and came forth squadron by squadron into the places of the E g y p t i a n s — very weak creatures, but it was as though they possessed intelligence, enabling them to differentiate accurately between friends and foes. Kings submitted and mighty men yielded to them For the Lord is greater than all the gods. The fifth: He rained hail and along with it He brought exceedingly loud thunder. Fire travelled the land, and it was said, "There is fire in 17

Use of root n m because they were not real bricks (having no straw) ? So

Vj-»-

18

So K .

19

I.e. 'sweet' (so A ), or as n. 2 above.

A

root

II- §-3

The part played by the Elements

51

the midst of the hail, yet the water in the hail surrounds i t ! " It was also said, " I n the midst of the hail it was, burning flames on the land of E g y p t . " (cf. E x . ix. 23-24.) Greatness belongs to Him who did all this. For the Lord is greater than all the gods. The sixth: The Red Sea was split when it saw the sea of prophethood at the Lord's command. There was a way prepared in the midst of it for the hosts of the Lord—such a wonder as never w a s and never will be. For the Lord is greater than all the gods. The seventh: A wall was set up before the moving waters, so that they were thrown up like a mountain; they were heaped up high to protect Israel's path, so that they should walk on it safely. For the Lord is greater than all the gods. The eighth: The sea was changed into a dry state. He made the sea into dry land, as though there had not been any water flowing over it since the day it was created, so that Israel would not be smitten while passing through it. W e ascribe greatness to God. For the Lord is greater than all the gods. The ninth: The wonted flow 20 of all the water in the Red Sea was changed. It rose up and up from the bottom to the top. yet the water's wonted flow is to move 2 1 from the top to the bottom, for water (normally) descends! The water stood up as walls to protect the tribes. Blessed is the Lord of might, For the Lord is greater than all the gods. The tenth: The water at that time was set up as a righteous judge. It judged between righteous and evil, and cast the evil before the righteous and killed him with many strokes. It delivered the righteous from the evil, differentiating between the two of them at the command of the great Lord. For the Lord is greater than all the gods. The eleventh: When the servants of the Lord came out (of the sea) and the Egyptians set out to encounter them, He clogged 22 the wheel of his23 chariots and overturned walls (of water) before them, so that their heads vanished 24 into a prison. They sought for room, 26 but could find none there. All of them realized then that The Lord is greater than all the gods. The twelfth: The sea returned to its normal state before Pharaoh and all his servants, while they were all still alive. T h e y looked, but there was no room for them to escape. The Lord lifted them up with a wind, 20

rraon ( A 5->ie), root ai®.

R.S.V. E x . xiv. 25. so A 4*

^ .

23

21

Cf. Syr.

I.e. Pharaoh's.

and cf. Bibl. Heb. Deut. xii. 5. 24

As Jew. Targ.

A

'entered'.

25

22

So

Root m i ;

52

Book II

Moses the Saviour of Israel

II- §§-3.4

so that they saw the Israelites safe on the shore of the sea. After that the Egyptians sank like a stone. For the Lord is greater than all the gods. The thirteenth: His voice was heard from all directions at the time when the Israelites walked in the water, so that even the nations heard it. B y this the great prophet Moses was recognized in his prophethood in the section 'Then sang' (Ex. xv. i), which makes known to those who hear that The Lord is greater than all the gods. The fourteenth: The water closed in over Pharaoh and all his people. Not even one of them survived, while all Israel went forth like kings after having been slaves, exulting in their deliverance, giving thanks to the Lord of the world, the God of Abraham, of Isaac and of Jacob, who remembered for them the covenant made with them. And they believed in the Lord and in Moses His servant. These are the T H I R T Y - T H R E E occasions when the elements served Israel and brought death to all the Egyptians. §.4

§ 4. M O S E S A N D P H A R A O H How excellent it was to see the great prophet Moses standing by the sea speaking with Pharaoh, while Pharaoh hardened his attitude—to his own hurt! Moses said to him, " O Pharaoh, give up your evildoing and be at rest. Abandon your wickedness and drive it from your mind. Look at all the retributions brought about as a result of your rebelliousness. Consider the evildoers who preceded you. Cain and the penalties he experienced; his son and what happened to him; likewise the generation of the Flood and of the Tower Builders and what was loosed upon them; then Nimrod who multiplied oppression; the people of Sodom and the burning of them! If it was your intention to make encounter, make encounter 26 with the various judgements that bring you increasing destruction. He whom you seek is coming out to meet you! God is more righteous than you in what He does to you. Y o u slay yourself—you are your own enemy. Your own words have become your destroyer. Your own deeds punish you. Y o u yourself have amassed 27 evil deeds. Receive recompense for them all. In truth from the sowing of evils comes a harvest of thorns!" Pharaoh's attitude was stiffened, and it was as though destruction were saying to him, "Come and be recompensed! Woe to you, Pharaoh, 0 evildoer, for what you have done with yourself up till now. Your weak mind has gone as a result of doing evil deeds." 26

MSS 'p"7n for

27

Lit. 'brought together'

II- §§-4,5

Moses and the Sea

53

As for his estate, how can it exist in the world ? Woe to Pharaoh the evildoer, for what is to be done to him by the great prophet Moses! Moses the Man of God said to him, "Where are the astrologers?28 Let them come and see me now—see how I am going to destroy you at my Lord's command. What did they say to you? That I would be destroyed by them in the sea by reason of their superiority ? Today they shall see who will do the destroying in the sea. They shall ascertain that it is our Lord who is superior! Go, sinner, and prepare yourself, for we shall see the reward of all your doings. Our Lord will destroy you with manifold punishments. If the astrologers say to you that I am the one who will be destroyed in the sea, my Lord has instructed me that you are the one who will perish in it, and you will find out which statement is true, that of the astrologers or that of our Lord." § 5. MOSES AND T H E SEA Let us consider the sea and listen to it as it speaks. " F a r be it from me29 to do anything to provoke the True One! I was not created to be rebellious or contentious, but to be subservient to the command of the True One." The great prophet Moses said to the sea, " B e still,30 for you will become a judge, to judge rightly." It was as though the sea was saying to him with deference, "What you command me I cannot disobey, for you have instruction from the True One. Since the beginning, when I created 31 you, your Lord has magnified and strengthened you above all. You were cast into me while yet a child, and the True One abated me, so that you were lifted out of me." It was as though Moses was saying to it, " B y the will of the mighty True One who was revealed there, be the same again. If there was one marvel once manifested in you on my account, verily through me (many) marvels will yet be done in you. If you bore me when I was a child, verily you shall bear me when all the holy myriads accompany me. If Egypt was dried up 32 when I was cast into you, so you will be dried up when I pass through you. If Egypt was at peace through astrologers,33 then it will be in a state of war through righteous men. If Pharaoh rejoiced at the words of liars, then he will perish at the words of truthful men. 28

Presumably the E g y p t i a n sorcerers already ref. to, but in view of Marqah's consistency of vocabulary it m a y be that another tradition is involved, that the astrologers made predictions about the condition of the sea, stating that at the time of the exodus 29 30 it would be unfavourable to the Israelites. I.e. -^os; for 'Von. Cf. Mark iv. 39. 31 32 Presumably in the sense that the water saved Moses for life. So A . 3 3 So A ; or 'diviners'.

§.5

Book I I

54

Moses the Saviour of Israel

II. §.5

Be still, 0 sea, for we are coming into you, and our Lord has appointed you to be a righteous judge." It was as though the sea was saying, "How blessed am I thus, for I have been found worthy of what He commands for me! I am only commanded what the True One desires, and those whom He rules will therefore rejoice at everything." It was as though Moses said to it, " B e still, for you will be exalted through what will be wrought in you by deliverer and destroyer. What wonderful glory to be exalted by the two among all creatures, for all the peoples of the world have not seen this, nor have they heard that this has taken place, that Pharaoh has magnified himself with increasing evildoing and has become exalted in it even more than in past evildoings. Therefore his recompense has exceeded all bounds." Let us hearken to the sea and listen as it conversed with the great prophet Moses about Pharaoh who heaped up 34 abomination after abomination. " I will not be defiled by him and his people. My righteousness35 will not be an eternal graveyard for them!" The great prophet Moses replied to it, " B u t you bring about good things, because you slay evil." It was as though the sea was saying, " H e who heaps up shameful things, why should his burial place be made in m e ? " It was as though Moses said to it, "If you are upset by them, you will rejoice at the safety of the children of the meritorious." 36 It seemed as though the sea was saying, "Alas! I am to be a burial ground for those unclean through manifold defilements. What purpose is there in the good passing through?" It was as though Moses said to it, "Their entry is like entry into water that purifies, sanctifying and cleansing from all impurity." Thereupon the sea fell silent at these words and recognized that he was an apostle. So then the True One (said) to Israel, " Y o u will be safely borne for me, and I will exalt you." It was as though mercy said to them, " I will not shun you, but I will glorify you whither you go. The pillar of cloud will magnify your camps, so that no blemish will be seen in you. The pillar of fire will shine on them, that every spy 36a may be discovered among them. 36b The angels too will go with them, destroying the evil ones who would oppose them. The great glory will fight for them and manifest their greatness among all the nations." T H E S E A began to address Israel with words that benefit 37 ® those who seek to learn. "Come safely, O holy people. Cross over me in safety, for before you are mighty and exalted heralds 37b . Come safely, you 34

Lit. 'brought together'.

35

36a

are the chain of pure men, from Noah onwards. I * O»

36b

36

Or 'purity'; "n3T for "n3"I.

a 'discharged from them'.

37a

So

A

Usually the meritorious

Cf. Rabb. Heb. n®itw, Syr.

.

features of the landscape ahead ref. to in Book I, § 10.

37b

I.e. the various natural

II. §§-5.6

Victory of Moses in the Sea

55

who are like your fathers. God revealed Himself to and delivered them with His power. There are excellent signposts leading 38 the way before you, that you may cross over safely and be guided aright. Come safely and do not be hesitant, 39 for I am now going to let you cross me." The great prophet Moses repeated the conversation with Pharaoh and the Egyptians. "What is the point of your coming now? Recompense is made ready for you. No one shall endure it except you and those who follow you." Behold the great prophet Moses who was all-powerful in what he did. He raised his hand over the sea with great might. Behold his hand, which was made a storehouse of wonder, uplifted over the Red Sea with great might. Behold his mouth, holy from the day it was created! Magnificent its holiness since the day he was called. He praised his Lord when he raised his hand over the sea and divided it. What great terror the sea put on when Moses raised his hand over it and addressed it aloud, " B e still for those who are to pass through you." It responded with great fear and submissiveness, " I i.annot gainsay the command of my Lord, because of the ten things which were wrought in me from evening till morning:—the word that brought my waters together; the light that shone on me; the wind that blew on me, 40 the fire that dried me up; the miracles that divided me; the wonders that made me ebb; 4 1 the marvels 42 that weakened me; the east wind that dried me up; the fury that was unleashed in me; the expedition43 that became the starting-point of all that happened. It was as though Moses was saying to it, "Do not be alarmed at this. If you had not been chosen for this, it would not have been appointed for you." Moses stretched out his hand over the sea and it was as though the True One said to him, "Your greatness will be recounted throughout the generations of the world!" When Moses stretched out his hand over the sea, things invisible and visible trembled and the world was then in unparalleled fear. § 6. VICTORY OF MOSES IN T H E SEA Moses entered, the glory before him magnifying his passing through the Red-Sea. See the difference between two who entered:— Moses entered and Pharaoh entered. Moses entered, the Divine One magnifying him. Pharaoh entered, the Divine One destroying him. Moses entered, the glory gladdening his heart. K

1. Aph. as Jew. Targ. 39 Or 'humble' (A kju^s). 40 For -j©Dn (A Juijl ¿jjl), which emptied me). 41 So A. 12 Lit. 'new things'. 43 So A: rniV'DK = event, happening.

§,6

56

Book II

Moses the Saviour of Israel

II. §§.6,7

Pharaoh entered, the glory oppressing his heart. Moses entered, the righteous rejoicing at him. Pharaoh entered, the righteous destroying him. Moses entered, the angels magnifying him. Pharaoh entered, the angels oppressing him. The status of Moses exceeded that 44 of any man, and thus his Lord has proved it. When Moses and Israel entered into the sea, the wind gathered force to meet them. When Pharaoh and the Egyptians entered into the sea, judgement gathered force to meet them. Observe the prophetic status of Moses, how he began to proclaim in the words of Enosh, by which he magnified the True One; at that time men began to call upon the name of the Lord (Gen. iv. 26; Targ.). § 7. T H E S O N G

OF MOSES

A t the beginning of the Song (Ex. xv.) is T H E N , 4 5 for TIT 4 6 was made an extensive garden. The True One commanded it and Abraham made i t — A n d the Lord God planted (Gen. ii. 8), the True One spoke; And Abraham planted a tamarisk treei7 (Gen. xxi. 33), the True One wrote. Then Moses began and said in the sea; he composed his Song a garden of praises. He said T H E N to rear a fine garden with living trees, and also when he began to proclaim the word T H E N Creation was renewed at that. T H E N included Creation and Sabbath, Sabbath being an excellent pillar, all of it good, for God established it on the foundation of Creation; thus Moses began with mighty proclamation. T H E N is the Beginning, the opening—wholly excellent! Sabbath is a city—wholly blessed! Beginning is an origin, wholly spiritual! Sabbath is a place, wholly sacred! 48 Here the knowledge of Moses was revealed to the world and it provided knowledge for the living and the dead. He then said S A N G ( Y A S l R ) 4 9 — a momentous, unalterable word. These are eminent words, like shining light. T H E N S A N G (>AZ Y A S l R ) he began it and proclaimed it. J AZ, whose inner meaning is of significance, is a foundation that cannot be destroyed. Beginning was created and Sabbath brought into being. The covenant with Abraham was manifested in the number Z A I N ( --= 7). 45 = as often in Sam. Aram., used emphatically in the copula. ( N O O ) SIOD 16 it is remarkable that it is the Aram, form that is used for the bibl. TX. So Petermann spells, Brevis Linguae Samaritanae, 1873, p. 1. 47 Or 'grove' ( A 'garden'—as 48 The Sam. translators from the 14th cent, did not unoften for this passage). derstand this obscure passage, and the Arabic versions are muddled and confused. 49 V. n. 67 of text.

14 N \

TOTE;

II. §.7

The Song of Moses

57

See the world Y A S I R with which the great prophet Moses began. He made it a shield in the face of all shame, five hundred and ten 50 comprising three sections—the years of the sojourning of the ancestors, the years of slavery for their children, the years of the prophethood b y which Moses reached this high status. A n d also 5 A Z — t h e great prophet Moses S A N G , and all the Israelites with him. There is a problem involved here, about which we ask the Elders of the people who were gathered together to receive knowledge of the wonders which God did in E g y p t through Moses His servant. These were prior to the wonders done in the Red Sea in E g y p t in the presence of Israel. W h y should the wonders done in the R e d Sea precede the wonders done in E g y p t in this Song? 5 1 And Israel saw the Egyptians dead upon the seashore (Ex. xiv. 30b) 52 before 63 The great work which the Lord did against the Egyptians (Ex. xiv. 3 1 a ; Targ.) ? T h e explanation of this problem is that they did not continue to believe in God and in His servant Moses. W h e n they saw the wonderful deeds done b y the Lord in the sea, and the death of all the Egyptians, they believed in the Lord and in Moses His servant. A f t e r the death of the Egyptians through wrath and anger, He lifted them up onto the surface of the sea. T h e wonder is that He made their faces upturned, that Israel might see them. A f t e r they had seen them, they sank down and they saw them no more. T H E A R R A N G E M E N T OF T H E SONG OF MOSES Then Moses and the people of Israel sang this song to the Lord (Ex. xv. 1). Each of them remembered the word Y A S I R out of all the words of the praise, because it comprised all the words of the praises—an extremely fine arrangement was the arrangement b y Moses and the Israelites in this Song b y the sea! Moses was standing b y the sea, his face turned towards Mount Gerizim, Bethel. All the Elders of Israel were standing behind him, and behind the Elders were all the Israelites. The prophet Moses sang the Song in sections. When he finished each section, he would fall silent and all the Elders would respond with the verse I will sing to the Lord, for He has triumphed gloriously: the horse and his rider54 He has thrown into the sea (verse i). 5 5 Then all Israel would say (The Lord is) my strength and my song, and He has become my salvation (verse 2) up to The Lord is a man of war; the Lord is his name (verse 3). The numerical value of In D. i marg. the ff. v J-S u jJ^J Ya A- J ( n o w 4 3 0 ) t\ a J (i.e. total 215) -j-^J-s j** V^*"- Jt 5 Ex. xii. 40 is then quoted for the figure 430. (total 510 now). 5 1 I.e. why E x . x v . 52 As S.P., but last word in Aram. 53 Lit. 'from'. 54 A ments (Ex. xxxix. 28),® the finely worked garments for ministering in. The ten sections apart from these there is no need to examine. 7 Observe this glory by which Aaron was glorified, when he occupicd two statuses, prophethood and priesthood. When Aaron was magnified, he was partner to the great prophet Moses time after time. The will cf 5 7

For the general tenor cf. Matt. vii. 17-19. 6 So A . m a n = the linen (white) breeches. I.e. the ones dealing with actual manufacture of equipment.

HI. §§.1,2

The Status of a Holy People

89

the True One revealed the glorifying of Israel, teaching them, reproving and warning them, showing them—visibly not mentally—the might of the Blessing and the threat of the Curse. And Moses and the Levitical priests said (Deut. xxvii. 9; Targ.)—this statement; reflect on it in your mind, how the great prophet Moses sought for the priests perfection of action, giving them increased status, so that Israel might know that no action should be done unless by them alone, and learn that the first steps in every action belong to them, and they are above all the tribes. For He did not say here "And Moses and Aaron said" (Ex. xvi. 6; Targ.) as in a previous case, but we have seen Aaron in partnership with Moses in what he did in front of Pharaoh and in many other places. You do not mention the Levitical priests. The great prophet Moses intended to place them first here that their greatness might be made manifest and that Israel might know that they have a great status, being honoured thereby among all the generations of the world. Thus he said here in this instance, "And Moses and the Levitical •priests said" (Deut. xxvii. 9; Targ.)—an address to all Israel, for the declaration of good things, wholly beneficial. § 2. T H E STATUS OF A HOLY P E O P L E Keep silence and hear (Deut. xxvii. 9). Keep silence to receive moral instruction, and hear what you will learn. 'Keep silence' is commanded you here only that what will be teaching for you and what will be moral instruction for you may be revealed to you. Keep silence, know what you do at all times. God forgives and pardons you when you turn back to Him. You cried out in Egypt and He answered your cry and sent me with the means of your deliverance. I slew Pharaoh and all his people before you and entered into the sea with a pillar of fire and cloud. The inhabitants of the land were dismayed (Ex. xv. 15) when they heard about you and the manifold wonders done for your sake. After three days you murmured against your Lord, but He did not recompense you for so doing. He ordered that you should be instructed and warned: as He said, "If you will diligently hearken—you would be magnified by so doing—to the voice of the Lord your God" (Ex. xv. 26; Targ.), you would thereby be magnified, a crown among all the peoples of the world. Hence He made you to hear His voice, and He made Himself a good teacher to instruct you. And do that which is right in His eyes [ibid.), that you may be exalted and become upright in what you do. Hear, 0 Israel (Deut. v. 1). He made you to hear His voice solely to prolong your life. When I gathered you together to make you hear His voice, you believed and said, "And we will hear and do it" (Deut. v. 27;

go

Book I I I

The New Status of Israel

III. §-2

Targ.). If you walk according to this command, then y o u will be exalted and not fall—unless y o u turn back treacherously! Would that y o u had not spoken and then been treacherous! Where is your intelligence ? Y o u speak without understanding what y o u say. Y o u are far from the truth. How will your Lord have compassion for y o u ? How can He deal favourably with y o u ? Y o u seek the covenant with Abraham and do not do his actions. Y o u seek the glory of Isaac and do not act sincerely like him. Y o u seek too the devotion of Jacob and do not make his words efficacious. Y o u seek the kingship of Joseph and do not flee as he did. W h a t is this great sign that I see in y o u ? Truth ? A good teacher was established for you, but you did not want to learn from him. I have set myself up as a father to rear you, but you strive after what you do not repent of. Blessed is the Merciful One who bears with you always. Forsake now your sins and prepare yourselves to listen, to be a child of the day and not a child of the morrow. Thus the True One has set down in writing for you, and now, O Israel, w h a t is past is past. From now on behave well, that you m a y be worthy of all good and be exalted and magnified. Exalted is the great prophet Moses who had deep compassion for his congregation. His Lord said to him, "Let me alone" (Deut. ix. 14), but he only wanted to make intercession for them (Deut. ix. 26if.). Where is there a prophet in the world to compare with the great prophet Moses, who had compassion for Israel like a father for his son ? T h e only distress that entered his mind was for them. Thus he was revealed and portrayed before us. His only purpose in his going forth and entering the land was for what they would do (there). O congregation, be submissive and start reproving yourselves both outwardly and inwardly with righteousness which is innate in you from good ancestors. If you were now as y o u were before, you would turn back to love of the True One, for all your good ancestors sought H i m — w h i t h e r (all) good men c o m e — b u t those men who were bound up in sins perished. T h e y left the w a y which would have magnified those who walked in it, and they walked instead in a w a y that destroyed those who walked in it. T h e y were gathered with their evil desires! Woe to the man whose behaviour is like that! Is not Cain before you, who went in his desire, and Nimrod too, and the Egyptians, the Sodomites, the Calf-makers? These forsook the True One and walked according to their desires. Never was said of a people w h a t has been said of you, O Israel. No people have experienced the like of what y o u have experienced. If there had been hostility between you and the True One, y o u would not have had such experience. W h o m have y o u seen in the world who has been an enemy to the True One and prospered in his doings ?

III. § 2

The Status of a Holy People

9i

I am certain that you will turn back after erring appears among you. He who loves the True One will come in peace; everyone will be happy through him and prosperity will be brought about. Hear, 0 Israel (Deut. v. 1). There is no shame here in a man hastening to hear. I summoned you on another occasion (Deut. vi. 4) and said to you, "Hear, 0 Israel" and made you to know with increasing perfection what I had not told you before, and I gave you instruction. Y o u are exalted thereby in this world and the next. What did I proclaim before you ? It was The Lord our God is one Lord (Deut. vi. 4). If you wish to be exalted 8 in the world, take hold of what you have heard 9 sincerely, magnify it with faith, verify it with humility, take possession of it with obedience and make it to abide in your heart. Hear, 0 Israel! What is past is past. From now on walk in obedience. We shall begin this day to teach you. The priests too will speak with you a word of advice, that you may not stray from the way of the True One, and that every man may know his place and his actions according to it. The priesthood has very high status. It is not inherited except in the case of action that makes the doer of it great. From Abraham we know this kind of action—we need not seek beyond him. O priests, give heed to this great honour and do not forsake your status. The whole congregation of Israel will be held responsible if they err. Thus the True One said, "Yon shall return" (Deut. iv. 30), but if the return is made without the priests, they are not held responsible. If there is defilement and a defiled person does not return, the holy fire will make an end of him—a punishment for his defilement. Thanks be to the Powerful One who endures for ever, who is unchanging in His power! A Q U E S T I O N . How is it that a priest who is not accepted 10 can return to the status which he had yesterday ? Hear an answer appropriate to your question, that you may be illumined in the answer. A priest is holy. How can anything holy in the world, if it becomes defiled, become holy again ? If a man brings to the Sanctuary a beast for a votive offering or a freewill offering or an oblation or any of the offerings, and it is perfect in his hand until he has presented it, but it was not a fitting time for making an offering, or some blemish reached him, it may enter the Sanctuary and become an odour pleasing to the Lord. It is dedicated and given to the priest. If it suffered some defilement in his hand or in the hand of someone else, it is all right for the priest to consume it or do with it what God commanded him. If he offers it through the priest for burning, that he 8

Or as Syr. E t h p a . 'highly regarded'.

9

Perhaps better with L nsntJ. T h e inflection

- ] - is normal in Sam. only with L a m . Y o d verbs.

JA)-

10

H o p h ' a l for the usual I t h p a . ( A

92

Book I I I

The New Status of Israel

III. §.2

should know that he is not pure, it is quite proper to offer it. It is not so if purity has been removed from him and defilement remains in him. It is not eaten and is not acceptable. Thus the priest is like a privileged person w h o becomes defiled in sin. It is removed from him. 1 1 Great is our Lord who endures for ever, w h o has revealed to us knowledge, wholly life and blessings. This day (Deut. xxvii. 9; Targ.) Israel have been put above what is past. It is not asked, " D i d it happen to you ?" 1 2 K n o w it, for it has led to a splendid future, the entering into a land of good things, which the True One swore to men who walked in obedience to Him, who set themselves in the truth. It is good for you, O sons of theirs, to learn w h a t you should do after the crossing of the Jordan, when y o u go to the place which the True One has chosen—the place of blessings, the dwelling place of the angels, the house of the great Divine One, the place of His glory, the place of forgiveness b y the True One, the Lord of the world. How good for him who goes there and seeks God there! For he will be answered and will receive all his requests. A l l good will be sent to him. Woe to him who keeps far from Him and pays homage to anyone else, for wrath will befall him and destruction will encompass him. God is too righteous for him! O Israel, cleave to the True One and be near to Him, perchance He will have compassion for y o u and relieve your afflictions, and purify all your doings—as He did with Abraham, magnified Isaac, made Jacob fruitful, and prospered Joseph. This great glory is for a holy people. No people besides you have been glorified b y it. Thus He said, "of the Lord your God" (Deut. xxvii. 9). He taught us that He magnifies the w a y . He said to your fathers these words and there is no annulling them. Y o u too, their sons, shall walk in them and go in to the good land and do what your fathers did not do, hear w h a t they did not hear, read w h a t they did not read, stand in a place where they did not stand, see w h a t they did not see, possess w h a t they did not possess, learn w h a t they did not learn, and destroy all your enemies and be strengthened—just as He said, " T h a t you may be strengthened." These are ten deeds eternally glorious. A people holy to the Lord (Deut. x x v i . 19), you are chosen, and everyone chosen is glorified in the world. A people holy to the Lord your God (ibid.), it behoves y o u to preserve this status and obey the command of the Lord your God (Deut. xxvii. 9), for those who obey His command are glorified. A marg. n. in Arabic in L. 3 informs that the passage is not self-explanatory (cf. the K om.), and explains that some blemished animals may be eaten, but not sacrificed, 12 A 'have you become'; that the common people may eat such, but not the priest. if correct, cf. Deut. xxvii. 9. 11

HI. §.2

The Status of a Holy People

93

Hear the commandments which I command you and do not disobey, for it is not fitting for you to disobey them. I did not speak to you without witnesses, 13 lest the address be in vain. The first thing I did was to magnify the status of the priesthood and give them precedence always. I made you steadfast and each one a witness for his companion. The priests are witnesses and are specially devoted to holy things. Y o u too are witnesses and a holy people. There are seven priestly prerogatives, each one of them as great as the other—the consuming of what is holy, the offerings, the faithful ministration at the Sanctuary and of all that pertains to God, testimony to the truth, receipt of the statutory things, and the service of the place of worship. T H E H I G H P R I E S T has ten prerogatives by which he is distinguished above his brethren—he is pure, free of defilement, anointed, (specially) vested, gives the great Blessing, begins and ends (in worship), gives judgement, and dwells in the holy place. He is not defiled by touching a corpse, nor by foreigner's uncleanness. Of these ten four belong to him and to his sons, six to him alone. Observe this high status and give praise to the Giver of it, whose sovereignty is unchangeable. Let us fear His wrath and tremble at His great majesty, perchance we may be granted life. Behold all this great glory by which the priests are glorified and of which they take hold 14 in perfect faith. If y o u say that the High Priest has prerogatives more than these, it is that his dwelling is in the Sanctuary and his ministration is a (separate) prerogative. In the days of divine disfavour his dwelling is in the House of G o d 1 6 — a dwelling for commemoration, for from it they turned and to it they will return. Thus the great prophet Moses said, "They shall call peoples to the mountains—of the East—there they offer . .. sacrifices (Deut. xxxiii. 19). Praise be to the Powerful One, enduring, great, good, the doer of good, the Creator, the Orderer, the Giver of gifts, the Sustainer of souls. Come with us. Let us wholeheartedly make petition; let us worship sincerely before Him like Adam when he was afraid, like Enoch when he was obedient, like Enosh when he proclaimed, like Noah when he submitted himself, like Abraham when he w a s tested, like Isaac when he was bound, like Jacob when he was in affliction, like Joseph when he fled, like Moses when he hid, like Aaron when he was silent, like Eleazar when he was faithful, like Phinehas when he was zealous for God—perchance we may repent, revealing the divine will and hiding away the divine disfavour, submitting in righteousness, obedient to what God has commanded. For the Levitical priests were present (Deut. x x v i i . 9). 'Bethel'.

13

14

For iiTiriK-

15

Or

94 §.3

Book I I I

The New Status of Israel

§ 3. T H E S T A T U S O F T H E

H I .

§ . 3

ELDERS

Keep His statutes which I command you (Deut. xxvii. 1 ; Targ.). The great prophet Moses desired to make it a gathering of the congregation of Israel, because of w h a t God had taught him about what would happen to them after his death, and about the doing of what is evil in the sight of the Lord. He said this to them, speaking of the whole, and he knew that it was not going to have a permanent effect except through the fruitfulness of (the tribe of) Joseph, for they would have possession of the goodly place; they would come to it and no others would have any share in it. Exalted are Joseph and all his descendants, for they did not forsake the truth. W h e n this took place and it was possessed, Moses commanded the magnifying of its owner. Only Joseph kept the w a y of the three Righteous Ones, as often as he passed b y on it, so that he received it and did not go back to words of evil men. Therefore his father and the great prophet Moses elevated him for w h a t they knew from the Ruler of the world. Behold how the great prophet Moses said w h a t brought magnification to Israel: And Moses charged the -people the same day (Deut. xxvii. n ) , the priests not being mentioned (this time). Here he said something that his Lord taught him. It is not right for any man to be associated with him in this statement. And Moses charged the people the same day {ibid. Targ.), speaking of w h a t would be manifested then. He showed them w h a t God had said, and revealed to them with what they would be made great. When he began, he divided the tribes with the great prophetic insight of one for whom it was right to reprove, but not himself be reproved (Deut. xxvii. 12). Thus God said to Moses at the time when He taught him w h a t He taught Jacob. He divided them and appointed those for whom there would be a task and those for whom there would be reproof. Moses announced to them the crossing of the Jordan and about who would receive the Blessing and who would receive the Curse. O people, be fully awake to w h a t has been done for the tribes, and learn perfection. There are S I X who received the Blessing and S I X who received the Curse. Those who were to receive the Blessing on the top of Mount Gerizim were Simeon, Levi, Judah, Issachar, and Joseph and Benjamin who were made great with the crown of kingship (Deut. xxvii. 12). The six who were to receive the Curse on Mount Ebal were Reuben, Gad, Asher, Zebulun, Dan and Naphtali (Deut. xxvii. 13). A p p l y your minds, you who hear these words, and give ear to what is explained now before you.

HI. § 3

The Status of the Elders

95

The six whom the True One set on Mount Gerizim were all good people, four from Leah and two from Rachel. There were no others with them. He set two from the men of prosperity along with the sons of the handmaidens. 16 We must now reveal w h y this was so. Let us turn to Abraham and what he revealed to us. Let us not leave him. The first thing that came to him was the announcement. He served a dish before the messengers. 17 Ishmael could not offer sacrifice or bear anything of what was done to honour them. A question now arises. Listen to it in connection with these preceding words. If the fathers were unable to go up to Mount Gerizim and receive the Blessing, how will their sons come to Mount Gerizim ? Will they ascend or not ? You have done right, O questioner, in asking this. The great Powerful One desired to show how the origins of their status are four, which He established from the handmaidens on Mount Ebal by His will. The True One purposed to show Israel that the sons of the handmaidens 18 were not like the sons of the homebom women. So Abraham decided that a firstborn son should not be (born) of his maidservant, 19 for he could not (in that case) enter into holiness; until teaching was given to those who pass by and those who come, he refrained from approaching his servant Ishmael-—since Abraham had him by a maidservant. See what He meant to do with Isaac. If it had not been for what was made known to Sarah (Gen. xviii. 10), the deed of Cain would have been brought about then. Question. Be prepared to listen to it, concerning Asher, for he was from a handmaiden and his father said something important about him, which reveals much prosperity with regard to him, "Asher's food shall be rich"20 (Gen. xlix. 20; Targ.), for he will seek for prosperity and bring it about. He will not accept the various set-backs he encounters. Israel (Dent, xxvii. 14)—do not say that the word ail here includes the whole. He again separated all and Israel. See how it is. Let your mind not turn to anything but this. All Israel means Israel and their women and children. There is not among them any mixture (in origin). Thus He said, "When all Israel comes to appear before the Lord your God" (Deut. xxxi. 1 1 ; Targ.). Then He said again, "Assemble the people" (Deut. xxxi. 12; Targ.). Their arrangement 21 was according to an order—as He said, "The heads of your tribes."22 And who are their chiefs if not the heads of the tribes, your Elders, your sages, along with all the men of Israel and your children and your This word (so nnftBDB later in the same sense) seems to have a background of sun17 So A , not 'angels'. 18 As nnxVio, n. 16. 19 Hagar. 20 nnon worship. 21 22 'greasy, oily'. The order as in Deut. xxix. ioff. If from Deut. v. 23, 1. "w~t h t i or "5? This would explain the following jriB'-l; but A (as D) 'your chiefs, then your tribes'. 16

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women and your sojourner who dwells among you? Remember their function among you as hewer of wood or drawer of water, for their position is behind all these (others). Even if the sojourner is great, he has no tribe and no portion, while the Israelites all have their tribes and every tribe has its share. Whenever he speaks and whenever he sojourns—a mere sojourner with you in your land—you shall not do him wrong (Lev. xix. 33; Targ.); let him be with you like a native among you. The great Powerful One desired to give Israel teaching that would humble their heart as the native among you (Lev. xix. 34; Targ.); as He said, "But you shall love your neighbour as yourself. I am the Lord" (Lev. xix. 18; Targ.). In this statement there is teaching of considerable compassion, as also in His saying, "You shall not do him wrong" (Lev. xix. 33; Targ.), 23 either by anything that vexes him, or in any situation where the priest cannot help him, except in the place which the Lord has chosen and made His dwelling place. There the son of the foreigner and the sojourner who is sojourning among you shall gather. Hear an answer corresponding to all this and learn it with much understanding. During the presentation of the Passover offering let the sojourner assemble with you, who has come seeking faith, for such action provokes all the alien's gods! For he who cuts the foreskin possesses the faith and is saved from his evils. He eats the Passover and walks in the way of the True One, and rises early in the morning to stand where he cannot go up to the House of God. Keep yourself sincere that this matter may be revealed when you make the booth. In the House of your God and in every place where it is possible to make it, either the sojourner may sit under it, or a man may dwell in it who is not one of you—as He said, "All that are native in Israel shall dwell in booths" (Lev. xxiii. 42; Targ.). If you say the sojourner may gather there at the time when the priest reads the holy law on Mount Gerizim, it is as He said, "And the sojourner within your towns" (Deut. xxxi. 12).24 Consider how the statement is from the beginning; I shall bring to your notice what He said when all Israel comes up to appear before the Lord your God (Deut. xxxi. 11). Give consideration to this mystery and give praise to your Lord, who made you worthy of what He said—"When all Israel . . . come" {ibid.). If it had not been that He meant other than just Israel, He would not have said, "When all ... come," for you are those who are glorified! The great prophet Moses also spoke concerning Israel words of blessing never said to anyone else, with regard to his land, for he was 23 In this quotation nrr pain occurs for the unm of the otherwise same quotation 24 Part S.P., part Targ. above.

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buried in it. 25 Those above and below magnify him and he will bring pleasure to his brethren 26 in what he will establish for them. He will come with greatness and will seek out their enemy and deliver Israel, until what the True One said has been manifested. § 4. T H E B L E S S I N G Why does he not stand upon Mount Gerizim with those possessed of the Blessing, and dwell there until what is hidden there be revealed ? 27 Turn your mind back to the previous words and realize that the foreigner cannot ascend Mount Gerizim, for we see four of whom one cannot be differentiated from the other. If one had ascended and three were left behind, then we would say that he for some reason was a man chosen and a man rejected, but one action applies to them all. 28 From this I have taught you that a foreigner cannot ascend Mount Gerizim, or stand in the place of the Blessing. This is a warning to the congregation of Israel that no foreigner may appear among them. What shall we say (on the other hand) about the sojourner or his son who comes from the foreigner accidentally, 29 seeing that God said, " A s the sojourner, so the native" (Lev. xix. 34) ? He further said, " L e t him rejoice with you in your pilgrimage" (Deut. xvi. 14), and again He said concerning him, "He shall gather with you and hear the priest reading the law" (Deut. xxxi. 1 1 - 1 2 ) , but he is not to read it himself. It is Israel's duty to perform all its service with humility. Thus the Great One has said. Thanks be to the Powerful One who has given us instruction, magnifying those who learn it and establishing them in their status and uplifting them. Let us praise the Powerful One who has thus fully privileged us, and let us submit before Him in faith. Let us return to the words we were discussing, for it was as though we saw Reuben and Zebulun standing among the four. 30 Hear something that will exalt your mind, for Reuben seeks to utter his shame (Gen. xlix. 4) in his mouth, thereby giving warning lest it should happen again, and so that you may know that our Lord is righteous; He is not a favourer of persons, whether great or small. Zebulun teaches too from his mouth what happens to those who wander—they become scattered on the face of all the land (Deut. 25

A marg. n. in Arabic in D. 1 suggests that the ref. here is to the Taheb. If so, Moses may possibly be identified here with the Taheb, as in some later didactic compositions 26 27 in the later Liturgy. So A . Ref. to the accoutrements of the Tabernacle. It was regarded as the Taheb's function to restore these from their concealed place. 28 Ref. to the four tribes Asher, Gad, Dan, Naphtali who were descended from handmaidens. 29 So A , but D. 1 has a marg. n. in Arabic that VDB3 means 'secretly'. 30 Now Reuben & Zebulun (not descended from handmaids) are condemned for the different reason that they were guilty of infamous iniquity as described in Gen. xlix. 7

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xxxiii. 18). Jacob has shown where his dwelling is—as He said, "Zebulun shall dwell at the shore of the sea,"31 i.e. the portions of ships. The great prophet Moses taught how his going-out would b e — a s He said, "Rejoice, Zebulun," in your going-out" (Deut. xxxiii. 18; Targ.). 32 Let us move on from here and explain how there are six men and twelve words. Did they all speak with one mouth, or was it said in the mouth of one man after another ? Let us pass on from here to the men of the Blessing, for from there we learn, as here, that these resemble one another in their deeds. Men have spoken much 3 3 and w h a t they say is now set out before you. Levi is the executor of the Blessing and he pronounces it. All of them come and listen, and thus the great prophet Moses, the faithful one, honoured with every great honour, said and he concluded what he said—mighty the deed that wholly pleases the Lord of the world! He made his hand to please the Mighty One in all that he did. Moses and Aaron were exceedingly perfect in it-—the prophet and the priest. Consider the beginning of the section, how the great prophet Moses begins and speaks mightily before the congregation. And Moses and the Levitical priests said (Deut. xxvii. 9; Targ.). Learn here the greatness of their status. Hence they say that only Levi pronounced the Blessing, but all of them are his assistants. 34 Men have also said in connection with Joseph that he was the one who pronounced the Blessing. W h e n they were asked about this statement, they said concerning Joseph that he was the owner of the place. In reply to w h a t they said it was remarked, " I t is the statement of men who know, who understand it, that Joseph is blessed and his land is blessed. The ownership is his, not the priests'." If Joseph was the owner of the House and all his brethren were gathered together in it, it would still not have been said concerning him, "To minister ... and to bless" (Deut. xxi. 5). This is the prerogative of the tribe of Levi alone. Men have remarked, " H o w can one man speak and his voice be heard throughout the (whole) c a m p ? " (The answer is that) Aaron was like Moses when he was speaking on Mount Sinai, when all the congregation could hear. In w h a t he said, the speaker was right—eloquence 35 with mighty wisdom! Hear an answer that will strengthen your knowledge and magnify your mind. In it is that which is always done to please God. There will Corrupt; A here = S.P. Gen. xlix. 13. It may be that the Samaritans had a word ' j m : or "7113 for 'shore' or 'haven', but Marqah's regular practice after writing -jn nnST is to give the S.P. or Targ. (or both), neither of which seems faithfully to be 32 A interprets 'going-out' as raids. 33 So A . 34 n m v o ( A represented here. 35 Or 'his (voice's) reaching' (as in Book Y). AJACL«») or n n n o 'witnesses'. 31

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99

be magnificent signs to him, so that everything will be done to help him and make him great in all that takes place. This deed is pleasing to God. It magnifies the mind which is furnished with knowledge from Him and filled with His spirit—all of it wisdom. If you seek knowledge of the secrets of these things, set your mind where the True One is and forsake the desire of the appetite, in which there is no advantage, for we now intend to set forth a statement b y w h i c h we shall knew the secrets of understanding. Those who are included in the words are the possessors of the Blessing and the possessors of the Curse; we see that there is written before us only a statement of cursing, and there is not addressed to us a statement of blessing; so we know what we must look for that we may possess perfection in which there is no defect. What you read, what is written before y o u — " T h e s e shall stand to bless the people" (Deut. xxvii. 12; Targ.).—What is the purpose of these words? The words of our God are all true! His greatness has said, "These shall stand to bless the people" (ibid.).3e There is no blessing said there for the people by the Levites, for what would be the purpose in their standing on Mount Gerizim and what would be the blessing that would be said for the people ? It is good for you to realize that the first thing that would happen would be the blessing of the people to soothe hearts and that they may know the greatness of their status through which the congregation are made great. In His greatness our Lord wrote before us what contains life for us and lengthening of our days, and what gives us relief in the last day. He wrote before us Genesis and all the blessings it contains. Hence we say that the words of the Blessing do not precede it. The performing of its custom begins with the words of consolement, not with the words about afflictions. From the beginning of Genesis there is blessing and good. Thus He said, "And he blessed" (Gen. i. 22), and behold it was very good. When you seek this knowledge, begin by reading the sections, If you obey (Deut. xxviii. 1)—blessing, honour and peace come after i t — a n d But if you will not obey (Deut. xxviii. 15) and the sequel. From this you will know that God always puts blessing first before cursing. Thus He did in this instance; He put blessing first and placed cursing last. Thus God said, "These shall stand to bless the people" (Deut. xxvii. 12). 37 The beginning is from the Entry, as He said, "When you pass over" (Deut. xxvii. 2; Targ.), that they may do what pleases God and give thanks to His greatness which filled their place 38 and established what The two Targ. passages here vary slightly, the latter add. n 1 before nas;. quotation as the second of those ref. to in n. 36. I.e. as A 'their status'. 86

7*

87

This

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He swore to their fathers. They crossed the Jordan safely and smashed their enemies. They were seeking the day when they should enter the place which had been appointed for them, that they should have great joy therein, strengthening their resolve and magnifying them, so that they would on that account receive the Blessing and multiply thanksgiving for what it provided for them. Thus it is said that they began with the Blessing before the Curse. Know this and do not turn aside from it. Learn what brings you glorious life in the world. It is fitting that we should know what the Blessing is with perfect understanding and abundant wisdom. Let us begin at the start of the statement by giving thanks to the great King who has made us worthy of all honour and made us fit subjects to inherit what belonged to our fathers, and established for us what He promised them, for He in His greatness apportioned to them. A t the completion of the Thanksgiving the priests say the words of the Blessing, the Blessing that was given to Abraham and Isaac too, at the completion of the deed,39 and with which He honoured them. A t the time when they heard what the Great One commanded them, they spoke with much humility and abundant faith and all the people stood to listen. There are T E N G R E A T B L E S S I N G S . T H R E E were said to Abraham by the mouth of God: And I will bless you, and make (your name) great (Gen, xii. 2; Targ.) All the families of the earth will be blessed in yoM40(Gen. xii. 3; Targ.) I will indeed bless you, and I will multiply your descendants (Gen. xxii. 17; Targ.). T H R E E to Isaac: God blessed Isaac his son (Gen. xxv. 1 1 ; Targ.) And by your descendants all the nations of the earth will bless themselves (Gen. xxvi. 4; Targ.) The Lord blessed him (Gen. xxvi. 12). ONE to Jacob: By you . . . shall all the families of the earth bless themselves (Gen. xxviii. 14 ; Targ.). These S E V E N to the Righteous of the world, then T H R E E from the mouth of the great prophet Moses: That he may bestow a blessing upon you this day (Ex. xxxii. 29; Targ.), and at the completion of the making of the Sanctuary And Moses blessed them (Ex. xxxix. 43; Targ.), and on Mount Sinai And bless you, as He has promised you (Deut. i. 11; Targ.). 39

The sacrifice of Isaac?

40

MSS (so A ) na.

III. §.4

The Blessing

101

Also the blessing of Noah when he sacrificed before Mount Gerizim; and the proclamation of expansion was made (Gen. ix. 1). Hear a QUESTION. Where do we get this great knowledge, that Noah sacrificed only before Mount Gerizim and did not sacrifice at some place distant from it ? The A N S W E R : it was not a desolate 41 mountain (uncovered) after the v/ater of the Flood (had subsided), but it was submerged like all the mountains — as He said, 'The mountains under heaven were covered' (Gen. vii. 20; Targ.). From it the dove brought olive leaves, 42 for it was good and from it came good tidings. Thus it was named The Goodly Mount, for the water of the Flood did not reach it and no one perished on it in his defilements, 43 for it was the House of God and the dwelling place of the angels, the place where cries are answered, the place of the Presence, the place of forgiveness, the place of blessing, the place of the pilgrimages, the place of the glory of the Lord — whenever it appears the world is in glory! Thanks be to God who chose it and made it a holy place, directing to it every holy thing. When this place was crowned with all this, Noah came and sought to sanctify it; the action he did was completely holy, without fault. He took all the clean animals, for he could not do anything pure in an unclcan place, for he knew that every place was filled with uncleanness from the destruction of all living beings — as the Great One promises, so He does, for it is His wont to bring about what He has promised. So Noah became the first to be blessed on it; where he sacrificed, there he was blessed. Therefore we know that our Lord and Creator does not do a deed except in its proper place. When He called to Abraham and Abraham walked in obedience, to His will, see what was said to him! 'And I will bless you' (Gen xii. 2). He ratified the Blessing, so that he came to His place and He blessed him. The blessing of Abraham and of Isaac and of Jacob too, and the blessing of Joseph, are there revealed — thus He said, 'Blessed by the Lord be his land' (Deut. xxxiii. 13; Targ.). Also FIVE B L E S S I N G S the great prophet Moses pronounced, one in the sea, one in the going forth, and three at the foot of Mount Sinai. These last are the three that were said to Abraham. He taught them their significance, for they were worthy of it. 44 He began by saying to him, 'Your descendants as the stars of heaven' (Ex. xxxii. 13; Targ.) in greatness. The great prophet Moses said on Mount Sinai, ' You are this day as the stars of heaven . . . May . . make you a thousand times as many as you are' (Deut. i. 10 - 1 1 ; Targ.). This 41 A 44

'huge'

42

For -n®xi.

S.P. (& M.T.) plur. (Gen. viii. 11).

43

I.e. through his p u t r e f y i n g corpse.

I.e. they were capable of understanding it.

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has reference to the Taheb when he comes and blesses you. He made them to know the status they possessed, these three blessings that were said to Abraham Moses said to magnify them. Thus he renewed them on Mount Gerizim, the place of worship. Prepare to hear a QUESTION. Whence did he divulge them then? Set your mind to listen. The answer to your question is: Every blessing which God pronounced from Noah up to Jacob — see how it is. Consider the blessing of Noah and set your mind to learn. He said, 'And God blessed Noah and his sons, and said to them, 'Be fruitful and multiply'" (Gen. ix. i). 46 Thus He said to Abraham and also to Isaac and Jacob. No blessing went forth to any one of them unless it applied both to them and their descendants after them. If you enquire about the land, see what was said to them about it. It was not that He gave it to them alone, but to them and to their descendants after them. So the great prophet Moses said to them at the beginning of his mission, when he came to them to deliver them. He taught them that they would inherit the land which He swore to their fathers He would give them. In every question that Moses asked, his question pertained to their possession of the land. Those who did not believe in him would not see it, but it was their sons who would go up there. Therefore you know that at the time46 it takes place the Blessing will be pronounced before the Curse, that they may know the place with which God has crowned their kingdom.47 He informed them that they would be worthy of this great honour — which is incalculable! They slew their enemies by the power of God and crossed the Jordan as Jacob had done, empty-handed as he was as far as the world's goods are concerned, but rich in righteousness. See how he was honoured and how he praised God, when the angel inet him after his great and glorious crossing. At his first crossing lis staff was in his hand; at the second he crossed over a rich man. Thus He said, "For with only my staff I crossed (this) fordan" (Geu. xxxii. 10; Targ.), and he gave thanks to God who had enriched him after his poverty. So God wanted his descendants to multiply thanksgiving for what He had given them. Therefore it is our duty to know the inner meaning of this action, that we should join those who know the glory of God and give :hanks. By this action Moses sought the day when they should . 1 2 3 As S.P., with var. VlirB; cf. also n. 107. 118

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knowledge and so they have not learned. They cry to Him, but He does not answer. They hold the True One in little esteem 124 and do actions that vex Him. Accordingly they are punished, for He recompenses every doer according to his deed. Let us return to the True One, for so we have been told, "And return to the Lord" (Deut. xxx. 2; Targ.), for He is merciful and pitiful and forgives every penitent one. 0 people, awake from your sleep and do what the great prophet Moses has taught you, that you may find rest in the Day of Vengeance, when God calls. And there is none that can deliver out of my hand (Deut. xxxii. 39). Woe to the sinner when the True One asks him about what he has done. Woe to the sinner when the True One says to him, "How is it that you have deviated in your life ? How is it you have destroyed what you had? You have no hearing, obedience, reading, prayer, supplication, pleasing action." For the Lord will judge every doer whether he has done good or bad. He who has made himself a god to help him, let it come on that day! He who has made a god with his own hand and worships it, let it come and deliver him! And there is none that can deliver out of my hand (ibid.)—he who has set up a god for himself in the desire of his heart—And there is none that can deliver out of my hand\—he who makes an image according to the likeness of His light, woe to him then! He has none to deliver out of my hand. He who has set his pleasure on any besides me, woe to him then! He has none to deliver out of my hand. Where is there the like of Moses and who can compare with Moses the servant of God, the faithful one of His House, who dwelt among the angels 125 in the Sanctuary of the Unseen ? They all honoured him when he abode with them. He was supplied from their provisions, satisfied from them. He was brought right in among them. He was a holy priest in two sanctuaries. Because of him they assembled and the world trembled before him when he made proclamation, when it heard the voice of his Lord and the voice of the great prophet Moses too. The unseen powers were astonished 126 and all the revealed things were troubled. The great prophet Moses fasted; the living 127 rejoiced for him; the dead were afraid of him. When he received the first tablets the angels were in attendance 128 and he carried the tablets in his hands. When he got the new ones after the deed of great guilt 129 the lightning flashed at it and he wore the brightness of light. In that fast he was 1 2 5 Living ones, common fig. for 'angels', but cf. the next usage Aph. root 'J'JI. 126 Or 'dismayed'. 127 Not 'angels' in view of the contrast here; of the word.

124

128 Dubious; A tjll seems to have no connection with 131 other than a cf. n. 125. phonetic one. The tradition, however, of attendant angels at the giving of the Tablets 129 I.e. the calf making. is a Sam. one (Liturgy, passim).

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crowned sevenfold; his heart rejoiced in these (seven). He received what he desired. The congregation remained and repentance was accepted. The True One appeared to him and proclaimed ten mercies; he informed Aaron that his status was perpetual. Therefore he fasted the second day and made all Israel fast in it throughout all the generations of the world. Let us observe the great prophet Moses descend from Mount Sinai on the day of the fast, the light dwelling on his face and the two tablets in his hands. He sat on a great throne and wrote what his Lord had taught him. He had learned at a schoolhouse among the angels. From their store he had been supplied. At their table he had sat and with their bread he had been satisfied. He had washed in their trough and he had been established in their dwelling place. Therefore he fasted in thanksgiving and made the congregation to fast with him. He made this a matter for commemoration unceasing. Happy are they who observe it and do not overlook it. Woe to those who turn from it; they will destroy themselves and cut off their own fruit. About this our Lord has taught us in His Scripture through His prophet. Where is there the like of Moses and who can compare with Moses the prophet the like of whom has not arisen and will not arise ? Let us all together embrace the True One and not stray from Him, for we are good children; our Lord has chosen us and made us His very own out of all nations. Cain is not our forefather, that we should be forbidden. Nor are we the descendants of Enoch that we should be delivered,130 nor of Cush that we should be enslaved, 131 nor of Nimrod that we should be brought low, nor of the Tower Builders that we should be scattered, nor of the people of Sodom that we should be burnt, nor of the Egyptians that we should be afflicted, nor of the Amalekites that we should be smitten, nor of Korah that the earth should swallow us up. With what mind could we be involved in evil things ?132 When Judah gave himself up to evil, he begot Er and Onan,133 who died turning from the good. When Reuben became involved in rebellion, he destroyed his fruit and his status passed away and God was too righteous for him! If it had not been for Joseph, He would not have accepted their repentance from them, but it was said from the mouth of the prophetic one, "Let Reuben live, and not die" (Deut. xxxiii. 6)134 and "Hear, 0 Lord, the voice of Judah" (Deut. xxxiii. 7). No, we are the descendants of Noah, following the good; we were not born at the time of the Flood. We are the descendants of Abraham 1 3 1 So A , or 'accursed'. p o ^ s n a seems out of context. So MSS and A ; 1. as neg? 133 I.e. as S.P., Suggesting that this would be difficult in view of such heredity. L X X & Syr. 134 As S.P., with var. a b r

130

132

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following his circimcision; we were not born when he was uncircumcised—we are not like the Ishmaelites in that repect! Our Lord would not be pleased with that. Abraham gave all he had to Isaac his son (Gen. xxv. 5; Targ.). 135 Let us keep close to the presence of the True One. Shall we give Ishmael a share from his father in what we do ? Shame on us if we did so! We are the descendants of Isaac following the Blessing. 136 Shall we leave the place desolate ? Why so ? Esau has no part in the birthright that is ours. Shall we establish a portion for him ? Indeed we shall not! He who sold his birthright for personal aggrandisement—shall we return a portion to him ? Why should we ? We are the descendants of Jacob of whom it was said, "A quiet man, dwelling in tents" (Gen. xxv. 27).137 And what are the tents ? The tent of Isaac, the tent of Abraham. Shall we forsake knowledge ? It would not be right! We are the descendants of Joseph following trial. Shall we leave his kingdom ? That would not be right! These, then, are the good forefathers. It would not be right for us to learn from any but them. We must do no evil—that would not be fitting! We are the descendants of good men, all of them holy. If we forsake our fathers, we would be like an errant and disobedient child and our fathers would assist in our destruction and not have pity for us and would not save us. Who is there to have compassion for one who has no" consideration for himself ? He who does not listen to the True One—how will his voice be heard ? He who does away with piety, who will pity him ? When the son of Shelomith blasphemed the name, he was stoned (Lev. xxiv. 11). Who had pity for him? When Zimri the adulterer defiled the circumcision Phinehas speared him (Num. xxv. 8). Who had pity for him? When Joshua slew Amalek and Amalek was smitten (Ex. xvii. 13), who had pity for him ? When Korah opposed the great prophet Moses and the earth swallowed him up (Num. xxvi. 19), who had pity for him ? I know that we are like them, since we are always repeating sin, but all these people were taken by one deed and they did not remain in evil, except for that day alone. How long, how long will the True One be lenient 138 with us and we do not know His glory ? How long will the True One be easy with us and we do not turn back from apostasy? How long will the True One be easy with us and we do not observe what He has taught us ? Woe to us if we do not make our way to the True One and obey His commandments, for in Him is our life! 136 Or nnana originally n m i 3 3 ? The latter seems more I.e. as S.P., L X X , Syr. 137 As S.P., with var. inn 1 and D'^nxn. 138 For this natural to the context. meaning, cf. Bibl. Heb. Niph., root nD"l.

135

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God, Man and Sin

IV. §.7

§ 7. P R A I S E T O T H E C R E A T O R Now, O Israel, hear of the laws, that y o u may be like your fathers and be called 'good son'. And he kept my charge, my commandments, my statutes, and my laws (Gen. x x v i . 5 ) — t h a t is action that pleases (God)! B y it the True One glorifies and makes your descendants many. For my servant Abraham's sake (Gen. x x v i . 24; T a r g . ) — h i m who hears the voice of his Lord He wholly magnifies! So that the Lord may bring to Abraham (Gen. xviii. 1 9 ) — H e gave him reward according to his action. What He has promised him {ibid. Targ.)—this is a perfect covenant, magnifying him and his descendants. These are the words which Moses spoke in connection with Abraham —That he may charge his children and his household after him {ibid. Targ.). The two of them made a covenant with the True O n e — D o not harass Moab, nor contend with them (Deut. ii. 19). 139 He said, "For now the Lord has made room for us" (Gen. x x v i . 22; Targ.): "Look down from thy holy habitation, from heaven" (Deut. x x v i . 15). 110 A l l these words the great prophet Moses included in the one sentence in this Song—Jacob shall eat and be filled (Deut. xiv. 29) 141 with words of praise, (and) waxed fat in prosperity, and kicked142 (Deut. xxxii. 15) through the blessings. Excellent the mouth of Moses in praise! A f t e r he had expounded the ten prophecies, he spread out his hands before his Lord and proclaimed aloud with heart and soul filled with fear, " O Thou who hast crowned me with T h y light and magnified me with wonders and honoured me with T h y glory and hid me in T h y palm and brought me into the Sanctuary of the Unseen and vested me with T h y name, b y which Thou didst create the world, and revealed to me T h y great name and taught me T h y secrets, entrusted me over what Thou hadst chosen, addressed me face to face, appointed me to hear, illumined m y heart with knowledge, charged me with the making of a sanctuary, a dwelling for the glory of T h y kingship and a dwelling place of the angels, and didst purify m y tongue for the sanctifying of Thee, didst cleanse m y heart for p r a y i n g — m a k e me worthy as I was when I began, and end as Thou didst promise, that I m a y keep the commandments with power and also with might 1 4 3 and put into practice T h y laws and properly carry out the proclaiming of them as Thou didst command me, for Thou didst appoint me for this and charged me thus. 139

B u t S . P . na u n n Vxi D~isri

b u t A r a m . p^TS for H e b . rjpnn.

this representing Moses' covenant. 141

A s S . P . , b u t sing.

142 A

140

A s S.P.

'was l i v e l y ' ; according

t o the exegesis here, 13573" does not mean 'kicked' (as A . V . , R . S . V . etc.), b u t 'was prosperous', a more suitable rendering. a similar sense.

143

So

A;

cf. Gen. R a b b a s. 98 for ^ t i "B m

I V . §. 7

Praise to the Creator

159

And now open my mouth and I shall begin with the praise of Thee in this Song at Thy command, "Do ... the Lord?" (Deut. xxxii. 6)— magnificence incomprehensible! The great prophet taught it to the descendants of Jacob. See how his fertile mind made this statement and made it an element in the praise. He started with it; with this he sought to combine the two names as one—ELOHIM and YHWH. Genesis and Adam, i.e. Creation and the Form were perfect in praising. Adam praised, Creation was made glorious. Moses praised, the angels rejoiced and said, "Praise the Lord". The glory and all the angels then praised and ascribed greatness to our God. What he said there he said again here—"Do ... the Lord?" (ibid.), all of it magnified by him. It is from the Beginning and likewise it will be on the Day of Vengeance. The True One said, "AndGod spoke" (Gen. viii. 15), and the foundations of Creation trembled. When He said, "I am the Lord" (Ex. xx. 2), all Israel were afraid. When He said, "Do ... the Lord?" (Deut. xxxii. 6) the creatures and all Israel prostrated to praise Him. Because He said, "Then Moses spoke in the ears of all the assembly of Israel" (Deut. xxxi. 30) and further "Give ear, 0 heavens" (Deut. xxxii. 1), "And let the earth hear" (ibid.), he included them all when he said "Do ...the Lord?" (Deut. xxxii. 6). In his praises he included heaven and earth because he was praising the Lord of the world. Therefore let us bless our Lord. Happy are we in so doing, for He is merciful and pitiful, doing good to His beloved and giving relief 141 to those who praise Him. Magnified for ever is the great prophet Moses who revealed to us in his praising the word which he said mightily— "Is not he your father, and your owner?"liS (Deut. xxxii. 6; Targ.). He started with the word HA-LO J —a great word all of it. At all times and occasions he began with it and ended with it. 146 He instructed Israel in a great secret:—He for the Creation, A L A F for the Day of Vengeance; H E began and A L A F ended! So He said, "For the Lord will judge"111 (Deut. xxxii. 36). He who made the Form to develop will judge it! Therefore the great prophet Moses said this word there. All who heard it prostrated before him and he said two words, Your father and your owner. He made it a subject of remembrance for Israel. Israel is my firstborn son (Ex. iv. 22) who sought pity from their Lord for themselves. Honour your father and your mother (Ex. xx. 12)—also pointed references to the True One! "And your owner", He said, that Israel might be exalted and receive good from their Lord. Let every man who has a possession have concern for it and mean to increase it always! Let everyone who sees him be desirous. 144 145 Or 'room'. Not, in the Sam. view, 'creator' as R . S . V . and similarly A.V. A 146 always ¿Uu. He means the sense of which in Sam. always = -o, and not the 147 actual word. R . S . V . 'vindicate'. According to the Sam. interpretation of this verse, the meaning is clearly 'judge'.

i6o

Book IV

God, Man and Sin

I V . §. 7

A s God cares for Israel, so is He their Owner and Israel are made great if they keep His commands. God makes Israel great, for He is their owner and Israel are magnified through knowledge of their Lord. They walk after you, for your Lord is your owner and they learn from your words. If you obey His voice, you will be a prince over all the nations (cf. Deut. xxviii. 1), for your Lord has chosen you. Who can estimate your status ? Your Lord is your owner and your enemies fear you. If you obey His voice, who will lie like you, O Israel, for your Lord is your owner. Y o u will dwell securely if you keep His commandments. Let us stop where we are and listen to the True One, for our Lord and Owner is merciful toward us. Let us bow to the ground always before the Lord our God and pray to Him in great reverence and praise Him with purity (of heart), perchance we may be forgiven, for He said, "Circumcise therefore the foreskin of your heart" (Deut. x. 16; Targ.). Let us follow after the great prophet Moses who leads us well, for our Lord sent him to us. Where is there a prophet like Moses, who was a good father to all Israel, bringing them up and caring for them, atoning for them in his fast and also giving them life through his prayer. He delivered them from the hands of their enemies and established them in perfect faith. He was a good physician, healing and giving reward. The Elders he honoured, the men he strengthened, the young he illumined, the infants he brought up, the youths he made strong, the children he kept alive. When he prophesied, he delivered them; when he received the tablets he saved them; His words were from the words of his Lord. 148 Believe in h i m — y o u will be safe from all wrath, 149 in the D a y of Vengeance you will find rest; in the fire you will not be. It will have no power over you. He who believes in him believes in his Lord. 150 Woe to us if we do not remember that. Let us believe in the Lord and in Moses His servant. 1 5 1 Let us consider the great prophet Moses when he said, "Who made you and established you" (Deut. xxxii. 6). He put B A first and Y U D , 1 5 2 this time he has taught the world that it is a divine word. He who understands it knows that all was made by it 1 5 3 and renewed by it, and by it all returns to its origin. He said, "Who made you"; he did not say " G o d " or " L o r d " . In one Scripture he established the name, and so he was called by the True One 'prophet'. The great prophet Moses praised God with this phrase and made known that He is the Maker of all—who deals justly (Deut. xxxii. 4), the Doer of wonders, the Doer of miracles (Ex. xv. 11), 'the Lord our God is one Lord' (Deut. vi. 4). All the people have seen what I do for you. Great signs like these have never been wrought! 150 Cf. John xiv. i. 1 5 1 The first Cf. John xiv. 10, 24. 149 Cf. John iii. 16, etc. two tenets of the Sam. creed. 152 I.e. the first letters of -pio-H. 153 Cf. John i. 3; in later Sam. doctrine Moses is certainly the Logos or Pre-existent Word. 148

IV. §§.7,8

The Compassion of God

161

When the great prophet Moses heard this statement, he said to Israel, "Who made you" (Deut, xxxii. 6). and did the signs in the sight of the people (Ex. iv. 30).154 Therefore he said "who made you" and completed this praise by saying "And established you" (Deut. xxxii. 6)—a significant word, without defect. E v e r y craftsman in the world has a defect in his skill, but the works of our Lord are blemishless. Praise be to the Maker who perfected Creation and had no other god with Him. Honoured be the great prophet Moses whose mind reflected what pleases God. He said, "The Lord alone" (Deut. xxxii. 12)—He has no place in which He is known and no area 165 in which He is recognized ; He does not reside in a place; He is devoid of any locality. B y His great power He created all places. B y this statement Moses makes known that He has no place where He can be sought. Therefore he said, "The Lord alone" (ibid.); wherever He is sought He is to be found. He reinforced this statement with an important sentence and it is that there is no alien god with Him (Deut. xxxii. 39). A n y that is apart from Him is alien 156 and false, and has no part in the divinity. God created without helper; He made without any associate; He formed without using any model; He is one in His divinity, peerless in His primordial state. He has no partner; He formed without using any model in anything He made. Let us understand all this in great faith and testify and say, "There is only one God." § 8. T H E C O M P A S S I O N O F GOD Let us see the great prophet Moses standing before the congregation, saying, "See now that I, am He" (Deut. xxxii. 39). Woe to those who worship alien gods, who have set up for themselves images to worship. Woe to the alien gods when the True One reveals Himself. They will not survive! Great is this praise which Moses uttered, wholly of dread and fear. And there is no god beside me (ibid.). Let the creations submit and know that they are going where those apostates are who disbelieved and said that there is another god like Him. They will be in severe affliction! The heavens say, " I n our power is retribution for this. Foreign gods we have not accepted or helped." The stars say likewise, " W e have not shone on foreign gods and have not magnified them." The sun and moon also say in like vein, " W e have not heard of foreign gods." Earth and what it contains also say, W e have not accepted foreign gods and there has been no sacrifice to them on us." With what recompense shall they 1 5 7 be recompensed for this ? 154 157

i i

155 Lit. 'corner'. As S.P., with var. mm«. The ist person seems unsuitable; 1. mnN.

156

From £ev6?; cf. Jew. Targ.

§.8

IÖ2

Book IV

God, Man and Sin

IV. §.8

An answer comes in the mouth of the True One, "From the beginning the end has been prepared." Magnified be the great prophet Moses, the faithful one who taught all this and revealed it in the Song. Woe to those who worship foreign gods and make them their trust and seek deliverance from them. Let us flee from them and not be near them, perchance we may be delivered188 in the Day of Vengeance. I , even I , am He; magnified be the sayer of it! The world shakes. I am who I am (Ex. iii. 14) opened the city of deliverance. I , even I , am He opened the city of Sheol. I am who I am delivered and punished. I , even I , am He slew and made alive. I am who I am, I gave relief and I troubled. I, even I , am He, I saved and I destroyed. I am who I am delivered Israel from all affliction. Woe to Pharaoh and all the Egyptians when this great name was revealed and Moses the Man entered Pharaoh's presence with it. He triumphed over Pharaoh's might and terrified him. So when the True One appeared and the world heard the words I , even I , am He, all the world perished then. The good were delivered and all the evil suffered retribution. Blessed are they who obey and woe to all who rebel. This is a merciful God apart from whom there is no other. Let us submit before Him and worship His greatness. This is a true prophet sent from God. 159 Blessed are they who believe in Him. Let us love Him and keep His commandments, that our Lord may love us and send us deliverance. See the great prophet Moses completing the praise in this Song. He said, "Praise his people, 0 you nations" (Deut. xxxii. 43). Then all of them bowed, worshipped and sought relief. When Moses the Man finished the words of the praise and all the hosts of creatures were gathered with him and the congregation of Israel were present to hear in order to learn with reverence, he began to reprove them, that they might be increased and not forget this statement. He employed ten expressions to reprove, from the light of the True One, with perfect mind. Proclaim them and give thanks to your Lord and magnify the prophet who taught you thus. Ask your father and he will show160 you (Deut. xxxii. 7; Targ.) what He has done for your sake, that you may know it all. Your elders and they will tell you (ibid; Targ.) the decrees, statutes, judgements and all the laws, and what is too wonderful for you. They will direct you to Him and for your sake you will be called illumined and wise, and will teach those who come after you. You waxed fat, you grew thick, you become sleek (Deut. xxxii. 15) with food unfried, with drink not gulped. 158 I.e. Niph. for o^ann. 168 Cf. John and I John, passim. 160 For -|rirr.

I V . §.8

The Compassion of God

163

The Lord saw it, and spurned (Deut. xxxii. 19). 161 He appeared with manifold wonders and spurned with judgements. He appeared with wonders in order to magnify you and spurned with judgements in order to strengthen you, because of the provocation of his sons {ibid,)162—a word of reproof. All the congregation submitted before this statement. He included the daughters too with the sons {ibid.). They were all included in this statement—children in whom is no faithfulness (Deut. xxxii. 20), severe condemnation. Woe to a man who is not awakened (by it). They have stirred me to jealousy with what is no god (Deut. xxxii. 21) through evil desire. Woe to them for what they have done. They have provoked me with their idols {ibid.) ten times and they did not stop doing so. I said, " I will be wrathful with them" 1 6 3 but I reverted to m y promise through the prayer of Moses and had pity for them. I will obliterate from men their memory truly. The covenant with their fathers I held over 164 for them. See how merciful and pitiful is this great King who does not reject the deed of those who deal with Him. Moses himself was submissive and he reproved the congregation of Israel, so that they should learn the truth and these words be in their heart, and that they should hold fast to them and know them in your heart that, as a man disciplines his son, the Lord your God disciplines you (Deut. viii. 5; Targ.). What great compassion your Lord shows to you! Y o u too should show compassion to yourself and walk after the truth and keep it, that it may keep you. Heal all who are sick—the Scripture of the great prophet Moses will heal with medicine prepared b y the True One. Deliverance is made smooth 165 for those who are led with him, for it is borne in a wholly beneficial way. 1 6 6 A good guide does not go astray in the way of those who please God. Merciful and pitiful is this great King who magnified His prophet and increased him in everything. Merciful and pitiful is this great King who honoured His prophet and entrusted him with His property. Exalted is the great prophet Moses, the faithful one who was in the light of the True One! He began to reprove all Israel, saying first of all, "Ask your father, and he will show167 you" (Deut. xxxii. 7 ; Targ.) what He has done for your sake, for the True One said, "Israel is my firstborn son"16S (Ex. iv. 22). He perfected them with might and made them strong in all that is good. Praise the great King who called Israel My firstborn son, that He might give them all glory, as did Abraham. So God appointed and As S.P., with var. y m \ ei seq. 162 As S.P., with var. 01573». 163 A 'I will discard them'. 164 So A ; or 'made easy for them'. 165 From Latin 'regulare' ? 166 So A for "71S®; cf. Jew. Targ. itVlBB ? 167 For ^rri. 1 , 8 A 'my special people'. 161

11*

164

Book IV

God, Man and Sin

IV. §.8

A b r a h a m gave all that was his to Isaac his son (Gen. x x v . 5) of the fullness of his father's position. H e was worthy to receive his inheritance. Likewise it was done for his descendants. He called their name Firstborn son and assembled them to Him. This is a merciful God and there is no other beside Him. He honoured Israel with all exceeding good. Ask your father and he will show you (Deut. xxxii. 7;'Targ.) and your heart will rejoice at w h a t God has done for you. How He has perfected you with glory! How He has supplied y o u from His good! How He has fed y o u bread from heaven! How He has given y o u rest on the S a b b a t h ! How He has given you joy in the Festivals! How 1 6 9 He has given y o u His own handwriting! How He slew your foes before y o u ! How He protected you w i t h the cloud! How He divided the sea and made you go through it! How H e sweetened for y o u the water of Marah! How He gave you water from the rock to drink! How He turned the curse into blessing for y o u ! More than that, He made y o u to hear His voice from heaven and you heard His words from the midst of the fire. Declare this glory and change 1 7 0 your heart and give thanks to God for all these gifts and know that no people out of all the peoples in the world have been honoured like you. If y o u ask your fathers, you will be a good son. Y o u will be in faith, y o u and your sons. The great prophet Moses said, "Remember thy servants Abraham, Isaac and Jacob" (Deut. ix. 27), the perfect ones. When your son asks you (Ex. xiii. 14: Deut. vi. 20; Targ.) about what God said, Ask your father and he will show you (Deut. xxxii. 7 ; Targ.) what Moses said. L e t us give thanks to our God with great faith and exalt His greatness and hear the statement of Moses and be illumined b y it, perchance we m a y receive mercy. Your elders, and they will tell you (ibid: Targ.), for God taught t h e m through the great prophet Moses, so that they were perfect. A b r a h a m told you here the name which led me. Do not profane it. The circumcision which was holy to me do not defile. God has blessed; do not flee the Blessing and bring about the Curse. Honour the presence of an Elder if he is wise. L e t us give thanks to the Merciful God who magnifies all His beloved at all times. Glory be to the great prophet Moses who said, "You waxed 169

el seq. M S S jn ( A u), as Syr.

l o o , infrequently for na.

probably 1. "p 1 ? 1 ? "VI ( A 'in your heart').

170

MSS

IV. §.8

The Compassion of God

165

fat, you grew thick" (Deut. xxxii. 15). He added weight to this expression b y saying "You became sleek" (ibid.). Everyone who sees something good is praised. A s a child obedient to his teacher was Moses to his Lord, and so Israel seek to be. Y o u went forth from E g y p t laden with blessings, a perfect possession. Of His wealth you received. Likewise you will come to the land of Canaan and possess all its glory; houses filled with every good thing are prepared for you. Be sincere toward God in thanksgiving and say with heart full of reverence, "There is only one God." Let us walk after the great prophet Moses and listen to what he says, perchance we may live by what he has taught us. Let us listen to him as he begins with this reproof: The Lord saw it, and spurned (Deut. xxxii. 19). When He saw them grumbling at the sea, He was lenient with them, for they were in considerable distress and there was a storehouse of calamity manifested in the desert. "Let us alone" (Ex. xiv. 12; Targ.): "Let us choose a captain and go back to Egypt" (Num. xiv. 4; Targ. )—thus they grumbled in Elim, but He was patient with them and made it a resting-place for them. It was an unpleasant garden they planted there-—"Who will give us meat to eat (Num. xi. 13; Targ.) when we eat, provision to s a t i s f y ? " And they grumbled again in Rephidim, but He did not trouble them, for they were hostile and quarrelling badly. They quarrelled thus with the great prophet Moses: "Give us water" (Ex. xvii. 2; Targ.); "Will (you put out) the eyes of these men?" (Num. xvi. 14); " They are almost ready to stone me" (Ex. xvii. 4); "Then Moses and Aaron fell (on their faces)" (Num. xiv. 5). Those who quarrelled there quarrelled again here. More than that! These are your gods (Ex. xxxii. 4,8)—he received (the gold), and the people feasted and worshipped (Ex. xxxii. 4-6). The Lord saw it, and spurned (Deut. xxxii. 19). He observes and He has patience; He always pities and is lonsuffering. He is only patient, perchance there may be a remnant who will magnify the True One with regard to what He commanded. We should be a remnant whom their Lord seek, and not be a remnant whom their Lord hates. The chosen ones are hidden away and our Lord is too righteous for us, for we were chosen but we were unwilling. Let there be no grumbling against the True One! Let us bow to the ground before our Maker and Owner and let us be like the great prophet Moses when he prostrated and worshipped. Let us pay attention to him as he says, " Because of the provocation of his sons and his daughters" (Deut. xxxii. 19) 162 through evildoing. So all the people took off the rings of gold (Ex. xxxii. 3)—both sons and daughters together. Thus they were speedily slain and thus it happened in M:dian. Every woman who was married—she was the beginning of the

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Book IV

God, Man and Sin

IV. §.8

evildoing (as you see in) Take off the rings of gold which are in the ears of your wives (Ex. xxxii. 2). The daughter who was unmarried was not included anong them. Thus He said, "Sons and daughters" (Deut. xxxii. 19) meaning the women and the men who were involved in the evildoing. Thanks be to the Eternal One, who is everlasting with all generations and their successions. Let us give thanks to Him for His abundant goodness and favour, who sent a righteous prophet to reveal all glory to us. Children in whom is no faithfulness (Deut. xxxii. 20)—Zimri the adulterer, head of a father's house (Num. xxv. 14), was an evil chief from a permitted tribe. 1 7 1 Consider what was said by Jacob concerning it, in connection with For in their anger they slay (Gen. xlix. 6; Targ.) a king. 172 Therefore the True One further spoke prophetically, " H e who steals his father's secret has no security and has no consideration for his brother." 1 7 3 What will become of him ? He who thinks in his mind that he will break the fence of the True One, what will his future be ? If it had not been for God's pity, on account of Joseph's purity, what would have happened to him ? And to his father, for Simeon was like Cain ? Therefore it was said, "Children in whom is no faithfulness" (Deut. xxxii. 20). He reproved them all for the shameful doings of Simeon, and of Reuben too. What was it Reuben did to his father ? He stole away his righteousness and polluted his bed. Therefore He said, "Children in whom is no faithfulness" {ibid.), for there are two coupled together in the admonishment. Righteousness belongs to the Judge who shows no partiality and who does not overlook an action, whether by praising its good or condemning its evil. The good are exalted and the evil debased. There has never arisen anyone like Moses, who has taught us the way of the True One. They have provoked me (Deut. xxxii. 21)—an evil offence. God's statement (here) is a testimony to evil. They have put me to the proof ten times (Num. xiv. 22; Targ.); How long ... refused (Ex. xvi. 28; Targ.); How long ... despise me ? (Num. xiv. 1 1 ; Targ.); How long shall this wicked congregation ... ? (Num. xiv. 27; Targ.). Three (questions) having the value of three 174 have been posed and each one of them is as significant as the other! How long ... refuse?— reference to those leaving Egypt. Ishmael was teaching them then hardness of heart. I.e. The Simeonites, the smallest tribe (Num. xxvi. 14). A 'discarded tribe'—after 172 If included in the quotation, -j^n replaces Targ. -13: (so M.T.). Num. xxv. 17? 173 Ref. to Reuben (Gen. xlix. 4). Not a quotation; V333 (rare in such a usage) seems to make it clear that it is not an exact quotation, which would be introduced by the 174 I.e. do not refer to one situation only. formula n a s i -]n. 171

IV. §§.8,g

God's Dealings with the Evil and the Good

167

How long will this people despise me?—i.e. the children who followed and learned from Esau. How long shall this wicked congregation ...?—a provocative gathering. T h e y come in at Let us choose a captain, and go back to Egypt (Num. xiv. 4) 175 T h e y were divided at the sea into three divisions. Each class made a statement and the great prophet made a reply corresponding to each statement. 1 7 6 The first division177 said, "Let us .. go back to Egypt" (Num. xiv. 4) 178 "and let us serve the Egyptians ... for it would have been better for us .. than to die in the wilderness" (Ex. xiv. 12; Targ.). The great prophet Moses said, "You shall never see again" (Ex. xiv. 13; Targ.). The second division179 said, " L e t us flee from the Egyptians into the desert." The great prophet Moses said to them, "Stand firm, and see the salvation of the Lord, which He will work for you today" {ibid.Targ.) The third division said, " L e t us arise and fight against the E g y p t ians." The great prophet Moses said to them, "The Lord will fight for you, and you have only to be still" (Ex. xiv. 14). A l w a y s God extends His abundant goodness and grace, but Israel are provocative. God says, "That I may consume"1*0 (Ex. xxxii. 10; Targ.), but Moses His Man prays and says, " Turn from thy fierce wrath" (Ex. xxxii. 12; Targ.). B y reason of his prayer God repents of all the affliction which threatened to take place. Praised be the Merciful One whose mercies are hidden from His servants, who guards them when they are repentant 181 and for their sake preserves their children, that He may teach them of His grace, that they may walk in obedience to His will. Let us believe in Him and in Moses His prophet, and let us bow down before Him and testify, saying, "There is only one God." § 9. G O D ' S D E A L I N G S W I T H T H E E V I L & T H E G O O D Let us give ear and listen to what He said: "I will make the remembrance of them cease from among men" (Deut. xxxii. 26; Targ.). As for those who made my statutes into nothing, I will make remembrance of them to cease. As for those to whom I imparted my knowledge and they did not want to learn, I shall appear in my judgement and make remembrance of them to cease. As for those unto whom I called and they did not hearken to my summons, I shall appear in my judgement 175

P a r t S.P., part Targ.

176

I.e. E x . x i v . 13-14 divided into three parts, as though

consisting of three replies to three different groups of people. C. p. 510 (top). time. i. xo.

179

178

177

et seq. So ]pTD in

T h e He Locale in nn'HXn does not appear in the Targ. form this

The statements of the 2nd and 3rd divisions seem to be derived from E x .

180 A

'uproot'.

181 A

1. p ® 'are set'.

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Book I V

God, Man and Sin

IV. §.9

and make remembrance of them to cease. As for those who rebelled against the True One and brought about falsehood, I shall appear in my judgement and make remembrance of them to cease. Three parties strove before me and I appeared in my judgement and made remembrance of them to cease: the People of the Flood, when their evildoing was completed I appeared in my judgement and made remembrance of them to cease. The People of Sodom too, when their evildoing was completed I appeared in my judgement and made remembrance of them to cease. The Egyptians likewise, when their evildoing was completed I appeared in my judgement and made remembrance of them to cease. Three others, when their evildoing was completed, I awakened in my judgement; I did not make their name to cease, but I will make their sins to follow 182 from fathers to (sons of) the fourth (generation). When they were enemies I recompensed them in truth, from Enoch to Lamech, an evil chain beginning with Cain and ending with the People of the Flood. Likewise the People of the Tower, the first of them from Canaan and the last of them up to Sodom, and also the son 183 who went to his father. He received the Curse, but his name has not been obliterated. Also three kings behaved arrogantly towards me. I manifested myself in my judgement and made their name to cease: Nimrod when he behaved arrogantly with an army of Cushites. 184 A t the beginning of his arrogance I appeared and slew him. Pharaoh, since he is like him, when he behaved arrogantly in his unbelief; at the start of his arrogance I appeared and slew him. Amalek, when he became arrogant and his arrogance became great, I appeared in my judgement and made an end of his name. Three of the Righteous made my comandments as nothing. I awakened them in judgement, but did not destroy their name: Judah, when he brought adultery into the world; I awakened him with a prohibition 1 8 5 —a reproof to all generations. Simeon too, when he caused distress 186 to Joseph; I awakened him with a prohibition—a reproof to all generations. Reuben, since he is likened to them; I awakened him with a prohibition—a reproof to all generations. And three heard my voice and avoided me; I appeared in judgement and made an end of their name: The makers of the Calf, when they wrought the evil deed I appeared in judgement and caused their name to cease. Those who assembled before Baal P e o r — I appeared in judgement and caused their name to cease. Korah and his assembly, when they stood before me and requested what was not for t h e m — I cut off memory of them. 182 A,

So A ; usually l o n x = appoint. or 'an end'; ref. to Gen. xxxix.

183 186

I.e. Reuben. 184 A 'from the Sudan'. Apocopated for 'pun = (Aph.).

185

So

IV. §.g

God's Dealings with the Evil and the Good

169

Apply your mind to learn from these. If you behave like them, you will perish like them. Close up this collection and do not open it, for the serpent and Belial are contained in it. Open rather the gate of goodness and pass through it safely. See, three have gathered the treasures of good: Noah gathered from the way of righteousness what brought sustenance to the souls whom their Lord had chosen. Enoch too opened the storehouse of righteousness and his soul fed on the provisions of eternal life. Enosh opened the storehouse of praise and called on the name of the Lord. Thus all his descendants were perfect. Consider these three and what they did. Be like them and be supplied with what they were supplied. Three after them did deeds like theirs and stood before the True One and acted with sincerity. Abraham cultivated the garden which was Noah's and in the place where he offered sacrifice he brought seed and sowed, and he reaped from there crops from what he had sown. He brought forth from it seed and there came forth from it an offering, for which no blood was shed. Isaac was magnified when he followed his father and learned from him. He arose in place of him and received his possessions. Thus it was said, "Abraham gave all he had to Isaac his son" (Gen. xxv. 5; Targ.). Jacob kept to their way and did not deviate from it. He strove with God 187 and with man (Gen. xxxii. 29). He was magnified with the Blessing and was a perfect man (Gen xxv. 27).188 These three men were crowned with all glory and their memory will not be forgotten as long as the world lasts. Behold two who were coupled together: the one inhabited a place and the other inhabitated a place. Joseph inhabited the place of his father and received what was his and acquired it for himself, so that it became his portion. The great prophet Moses inhabited the place of his Lord which He had chosen. God chose both places and rewarded both men. There were three others who were crowned with holy things, namely what the True One chose for them. They did not apostasize! Aaron was vested and Eleazar arose in his place. His son Phinehas was zealous for God and received a perpetual covenant. Two others arose to do service and were not deficient in what they did, but 189 walked uprightly and took preventive action against lying— Joshua and Caleb, who were possessed of the truth and did not deviate from it. Therefore their Lord magnified them. Thanks be to the Merciful One whose mercies ever dwell on the children of those who love Him, for He is a merciful and pitiful God. Let us keep His commandments, that we may be kept. He who follows A 'the angels'. and so 1. -p1? ?

187

188

But R.S.V. 'a quiet man'.

189

So

A

J>; early scribal error,

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God, Man and Sin

IV. §.9

in the footsteps of Moses the faithful prophet will not go astray, 190 nor be guilty of sin, but will serve in both worlds. 191 These are the ten signposts which the great prophet Moses pointed out to Israel, in order to encourage them in the desert land when they had no guide, for they would wander (after his death). He who journeys and keeps close to God cannot have an enemy prevailing over him—lest the wild beasts grow too numerous for you (Deut. vii. 22; Targ.); if you are good, they will all submit before you! So He dealt with A d a m when He set him at the gate of the Garden and brought them to him to see what he would call them (Gen. ii. 19; Targ.). When there was no rebellion there, they all submitted to him. When it was said to Cain, "You shall be a fugitive and a wanderer on the earth" (Gen. iv. 12; Targ.), he was afraid of the wild beasts and said, "Whoeverfinds me will slay me" (Gen. iv. 14). This corresponded to the evil deed! He who does evil is recompensed in the judgement. When Israel were obedient to their Lord, it was said in connection with them, "So Israel dwelt in safety" (Deut. xxxiii. 28), their heart full of joy. This is a significant statement. Praised be the Sayer of it and glory be to the great prophet who repeated it! He kept him as the apple of his eye (Deut. xxxii. 10)—the eyes of the Lord your God are on them from the beginning of the year to the end of the year. Your eyes have seen every great work of the Lord which He has done. So He dealt with Joshua when He said, "Your eyes have seen all192 that the Lord did" (Deut. iv. 3; Targ.) to the two kings; and so to Baal P e o r — H e afflicted the worshippers of it and all who followed them He uprooted; He placed you above all nations and He keeps you as He keeps the apple of His eye. You shall lie down, and none shall make you afraid (Lev. xxvi. 6; Targ.). This is a Merciful God and there is none besides Him. This is a righteous prophet like whom there has none arisen or will rise from the descendants of Adam. Like an eagle that stirs up its nest (Deut. xxxii. 11). 1 9 3 You shall lie down, and none shall make you afraid (Lev. xxvi. 6). He who lies down and is praiseworthy shall have no evil thing in control of him. Behold, when Jacob came fleeing from his brother, righteousness said to him, "Trust in your Lord and do not fear." Behold his sleep and behold what he d i d — a sleep in a holy place in which angels ever dwelt, a place of escape for those who flee to it. Let him enter safely and dwell happily. Do not enquire of that sleep, for its fruits are And let them make me a sanctuary that I may dwell in your194 midst (Ex. x x v . A close parallel to John viii. 12. 1 9 1 A 'here and there'. niN does not mean 'here' in Sam., nor is n® normal in an Aram, passage. Possibly a mystical idiom reflecting a 193 As S.P., with var. - r y . 194 I.e. as S.P., divine name. 192 As Syr., Vulgate. L X X , for M.T. 'their'.

190

IV. §.9

God's Dealings with the Evil and the Good

171

8; Targ.), and show mercy to you and answer your requests. You shall be sanctified196 by my glory ... and I will dwell among the people of Israel (Ex. xxix. 43,45; Targ.). No enemy will be able to dwell among them. This is a Merciful God and there is none besides Him. He remembers 196 and cares for all His beloved. Moses is a faithful prophet who heard the voice of his Lord and received life and gave life 197 to all the congregation of Israel. That flutters over its young (Deut. xxxii. 11). When you were in E g y p t under a great curse and in severe distress at the hands of your enemies, my power brought about 1 9 8 your deliverance from there and revealed for your sake lofty wonders in Egypt, and in the sea and in the desert—out of my 199 abundant mercy towards you, and also in order to keep the covenant which I swore to your fathers. I shielded you with the cloud from the heat of the day, and at night from the cold, like a bird fluttering over its offspring. Thanks be to this King who fed and gave life and protection! Glory be to the great prophet Moses whose prophecy is true, who said, "Spreading out its wings, catching them"(ibid.)—as God said, "(How) I bore you on eagles' wings, and brought you to myself" (Ex. xix. 4; Targ.) with great mercy. O Israel, it behoves you to know this glory and not deny yourself, so as to be in privation at the hand of your enemy. I took you and made you to pass through the sea on dry land gloriously, and I bore you on my merciful palm; I appeared and delivered you and slew your enemies. When Balaam came treacherously his speech was turned to bless you. See the mercy of God toward you and love Him as He commanded you, "You shall love the Lord your God with all your heart, and with all your SOP,I" (Deut. vi. 5; Targ.). Happy are you if you are worthy of this love! Glory be to the great prophet Moses who opened his mouth to utter speech200 and said, "He made him ride on the high places of the earth" (Deut. xxxii. 13),201 where the angels walk with Him. W h a t king can withstand Him ? When all the men, accompanied by five kings, were assembled in Midian, they slew them and plundered all their possessions. None of them had any life left! They also went forth to cross the Jordan. What king could confront them ? Likewise they came to the land of Canaan; they came and their Lord was with them. Who could oppose them ? This statement makes it known that they possess the highest places in the world in the two eras.202 O Israel, be sane! Whatever pleases God, \s S.P. for M.T. anpJ. 198 And "isi; for m - s j as a title of God v. C. p. 52. 197 So or told'. 198 So A ; lit. 'saw'. 199 So L A . The MSS are confused over the 3rd and 1st per200 Lit. 'sent his tongue' (so A ), or u b (Shaph. of -nj) as Rabb. Heb. sois from here. ani Jew. Targ.; and so 'his tongue (speech) was fluent'. Cf. this sense in C. pp. 496. 646. 201 As S.P., with var. l n a O T . 202 For 'the two worlds'.

195

172

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God, Man and Sin

IV. §.9

do it, that He m a y deal favourably with you, that you may possess w h a t your fathers possessed, and that what was promised to them m a y apply to you. H a p p y the son who is worthy of the inheritance of his father and who has no enemy to stop him! Now we will keep T h y statutes, O Lord our God, and fear Thee all the days of our life. He ate the produce of the field (ibid.)203 And when the Lord your God brings you into the land which he swore to your fathers, to Abraham, to Isaac, and to Jacob (Deut. vi. 10; Targ.), 204 places filled with all glory and good, with which you will be satisfied, your mind will not be astonished at what you find and you will not forget 205 your Lord. You shall fear the Lord your God; you shall serve him (Deut. vi. 13; Targ.), on the Goodly Mount, Mount Gerizim, for on it is all blessing. When y o u arrive there you will find all great glory. Y o u will make an end of the nations and seize all their possessions. This will be an incalculably great kingdom from a great K i n g who endures for ever. His mercies will be found with the passing of hours and moments. He made him suck honey out of the rock, and oil out of the flinty rock (Deut. xxxii. 13) 2 0 6 —exceedingly magnificent deeds He has done with you from the start right up to now. When your enemy gave orders to the midwives, "When you ... see them upon the birthstool, if it is a son, you shall kill him\ but if it is a daughter, she shall live" (Ex. i. 16; Targ.), the pregnant women were like wild beasts when the time for their delivery came. They were far a w a y in the desert, at the top of the lofty heights, and were sitting on rocks to give birth; they looked at the child born to see whether it was a daughter. Their answer to 'If it is a son' was to wrap him up in a coarse garment and leave him in the desert—as Hagar did: For she said, 'Let me not look upon the death of the child' (Gen. xxi. 16; Targ.). The Merciful K i n g will send the angels to suckle him with honey 207 from the hard stone and oil from the flinty rock, and they will be round him, as He said, "He found him ...he encircled him, he cared for him" (Deut. xxxii. io) 208 until he grew and was weaned. He led him (Deut. xxxii. 12) in His goodness and he came to the house of his fathers. Thus He dealt with him in the desert. He rained down provision for them from heaven. T h e y tasted like sweetmeats 209 with honey (cf. E x . xvi. 31) and at another time like cakes baked with oil (Num. xi. 8; Targ). When he was suckled from the rock and his food was from the flinty rock, the great prophet Moses warned them in man}' places against stubbornness—Be no (longer) stubborn (Deut. x. 16; Targ.); You shall 203

A s S.P., with var. in^'ON'' & m o .

204

1. 5J3BKT for 573nn7K"l.

half as S.P., with var. i n p T 1 , 2nd half Targ. 208

A s S.P., with var. i n a ' a N ' & imas'io 1 '.

209

207

So

A;

205

1. 'Bin.

probably from L a t i n

206

1st

solarium.

Or 'reddish dates'; so A . R . S . V . 'wafers'.

IV. §§.9,io

Rewards for Obedience to the L a w

173

not harden your heart (Deut. xv. 7; Targ.); Then your heart be lifted up, and you forget™ the Lord your God (Deut. viii. 14). 211 O people of this generation, awaken yourselves from this long sleep and turn back to the T r u e One, for you are the children of the perfect ones. All good has been given to you by reason of your ancestors. O Thou whose mercies are ever supporting, enable us to love Thee and keep T h y commandments, and do what Thou hast commanded us. Thou art to be praised in deed, for Thou art the Creator of all and art to be found in T h y goodness. We believe in Thee and in Moses Thy Man and in Thy Scripture, which Thou didst send down through him from Thy holy place in heaven. 212 W h e n the great prophet Moses had finished mentioning the honey and the oil, he said, "Curds from the herd, and milk from the flock" (Deut. xxxii. 14). The dish which Abraham set out in the plain of Mamre was a hidden treasure for his sons. Of his own accord Isaac bestowed the like of that. Jacob honoured that action of his father and offered offerings to the God of his father Isaac. He commanded this on his descendants on Mount Gerizim—There you shall offer the Passover sacrifice (Deut. xvi. 2; Targ.), the offering for the deliverance, from your flock and your herd (ibid.), as the Lord your God blessed you, votive offering and gratuitous gift. Let us all abide by the truth as our Lord has commanded, and let us give praise and sing, bearing testimony and saying, "There is only one God." Thanks be to the Merciful God who revealed to us light from His great knowledge. Let us humble ourselves and submit before our Maker. Let us hear the words of admonishment which Moses included with prophetic insight in this great Song—ten expressions he uttered before the congregation with great might. § 10. R E W A R D S F O R O B E D I E N C E T O T H E L A W For a fire is kindled by my anger (Deut. xxxii. 22). Sodom and Gomorrah were evil, unclean places—the priest defiled, but the fire purified him! Thus He said, "Consecrate yourselves" (Num. xi. 18). He warned of the fire devouring the land and its crops—unsown and growing nothing (Deut. xxix. 23). 213 The land would be destroyed and all its inhabitants in their evildoing. The foundations of the mountains would be swept away. Then the sanctity of Mount Gerizim would be made known. He said also, "And I will heap evils upon them" (Deut. xxxii. 23) in the world. They will be burnt and in the D a y of Vengeance they 1. 1tS]m. 211 Part S.P., part Targ. 212 This last statement contains the first three tenets of the Sam. creed. 213 As S.P., with var. s u n & rinsn.

210

174

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God, Man and Sin

IV. §.io

will be justly recompensed. I will spend my arrows upon them (ibid.).21* Pay attention, O world, to behold what will happen to them b y w a y of recompense for the evils they have done. They shall be wasted with hunger (Deut. xxxii. 24); And you shall eat, and not be satisfied (Lev. xxvi. 26; Targ.)—that is their reward! Devoured with burning heat and poisonous pestilence (Deut. xxxii. 24). A false prophet is poison and a defiled apostate wormwood! (cf. Deut. xxix. 18). And I will send the teeth of beasts against them (Deut. xxxii. 24) and the earth will swallow them up. Woe to them in this! With venom of crawling things of the dust (ibid.), which will enter into their houses and sting them. In the open the sword shall bereave, and in the chambers shall be terror (Deut. xxxii. 25). Not even one shall be left there. Listen to these words and be warned, perchance you may endure in all glory and good. As long as you keep them, God will keep you. When you exalt them He will exalt you, as the son of Ben Eden 2 1 5 said, "If you exalt God, your Lord will reveal to you good and will increase your glory." Keep His statutes, that He may keep you, for He chose you for that purpose. Do not delay coming, else you will be rejected and not find Him who would take you by the hand, and when you repent repentance will not avail you. 216 Your God is merciful and pitiful, near to all who seek Him. And now, Israel, what does the Lord your God require of you, but to fear (Deut. x. 12). 217 If you obey His commandments He will hear your voice. If you put His words into effect, He will put the blessings into effect for you. If you fear Him, all the peoples of the land will fear you. If you magnify His commandments, you will be exalted. If you come and submit before Him, your enemy will be debased. If you open His Scripture and read therein, He will open for you the treasures of good. What great glory! What magnificent grandeur! What great blessing ! What an eternal kingdom! What lofty sovereignty! W h a t double glory! What a pleasing epoch! W h a t blessed treasure! W h a t a store that is not diminished! W h a t a dish containing holy honour spread out on it! God crowned it with blessings; with it perfection is bound, in it the priest dwells, for his is the glory. The angels who serve the Holy One dwell there. The bread it contains—the most select of its holy eaters is the great name, the praise of the great prophet Moses. A d a m arranged it, Noah laid its foundations, Abraham built it, Isaac renewed it, Jacob dedicated it, Joseph the king established it. As S.P., with var. Aram. pa. part Targ.

211

215

V. n. 56, Book IV.

218

1. -jur ?

217

Part S.P.,

IV.;§.IO

Rewards for Obedience to the Law

175

L e t us guard it with faith; let us magnify it boldly! Thus the great prophet Moses commanded us. Let us therefore not listen to anyone but him, for it is death to disobey him and judgement too to bring it to nought. Let us be submissive to our Lord and be sincere before Him, say ing with faith, "There is only one God." E x a l t e d be the faithful prophet Moses, the Man of God, who taught us what God taught him. The like of him has not arisen and never will arise! The prophet who was entrusted with things unseen and seen, whose Lord said of him, "There has not arisen (a prophet) since in Israel like him" (Deut. xxxiv. io) 218 Who can succeed him? He taught us life and warned us of death. Let us obey his voice, perchance we may h a v e life. He set us on the True One and covenanted us with Him. He taught us about lying and warned us against it. He led us in the way of salvation and removed us far from the way of destruction. Let us listen to his words, for there is life in them; let us keep them, for there is preservation in them. His words are like medicine which cures all who are sick. Affliction will not come near to those who partake of it, for I am the Lord, your healer (Ex. xv. 26). If today you turn away from the abomination of the Egyptians, y o u will not do the like of their deeds, nor make covenant with them, for they are guilty men and you are not to worship their gods. Y o u would perish 219 in the Disfavour for turning aside to follow them. The Lord is God; there is no other besides him (Deut. iv. 35). Blessed is His name for ever! The Lord called Israel Firstborn son (Ex. iv. 22, et seq.). He who does not listen to his father—Canaan is better than he! The Lord called Israel Firstborn son. He who does not know the glory—Nimrod is better than he! The Lord called Israel His special people. He who does not understand the good—Ishmael is better than he! The Lord called Israel holy. He who profanes holiness—Esau is better than he! The Lord called Israel king. He who does not preserve his kingship—Judah is better than he! Hear the words of your Lord and perform His statutes, lest the judgement be brought about to your destruction. See how the great prophet Moses honoured you and where he established you. Ten honours he did you in order that you may purify and not profane yourself. He fixed the bounds of the peoples according to the number of the sons of Israel220 (Deut. xxxii. 8), 221 as He said to Abraham, "I will multiply Approximate Targ. text. 219 So A; 1. -, 3 i n . God'. 221 As S.P., with var. nVj'iaj.

218

220 R.S.V. following LXX 'sons of

Book I V

176

IV. §.10

God, Man and Sin

your descendants as the stars of heaven" (Gen. xxii. 17); For the Lord's portion is his people, Jacob (Deut. xxxii. 9); You shall be holy, for I.. am holy (Lev. xix. 2),222 Consecrate yourselves ... and be holy (Lev. xi. 44), that you may keep m y holiness. With the third statement he made he emphasized their holiness. His allotted heritage Israel (Deut. xxxii. 9); And you shall be to me a kingdom of priests and a holy nation (Ex. xix. 6; Targ.). And in the praises he utters—And when it rested, he said, 'Return, 0 Lord' (Num. x. 36), to magnify at all times, to the ten thousand thousands of Israel (ibid.).223 He encircled him, he cared for him (Deut. xxxii. 10).224 Then Moses brought the people out of the camp to meet God (Ex. xix. 17), 225 in order that the people might listen to my speech with you. Jacob shall eat and be satisfied. And you shall eat and be full, and you shall bless the Lord your God (Deut. viii. 10) on account of His gracious dealing with you. And of all that Thou givest me I will give the tenth to Thee (Gen. xxviii. 22).226 But ... waxed fat (Deut. xxxii. 15)—the praiseworthy one.227 So the Lord your God will bless you in all that you do (Deut. xv. 18); And if you obey the voice of the Lord your God (Deut. xxviii. 1); And all the peoples of the earth shall see thai you are called by the name of the Lord (Deut. xxviii. 10) and you will be a blessing. Three statements are coupled together mightily, along with them being the Taheb. Praise his people, 0 you nations (Deut. xxxii. 43)—they are my people and my heritage. They shall possess the whole world. Thanks be to the Merciful God whose mercies endure with every generation and who lives for ever in His own state, no more and no less. Who knows how He is or understands what He is or knows where He is or can reach Him ? He is the God of gods, enduring, everlasting. He has no associate; greatest of all great ones who are victorious in battles, there is no other god with Him. He did not create or perfect according to any form. Let us bless Him in faith and submit to Him in purity, testifying and saying with truth, "There is only one God." See how the great prophet Moses renewed the words which he commanded in the Ten Words (Ex. xx), which he uttered—He fixed the bounds (Deut. xxxii. 8),221 a statement which he connects with his statement on the numerous state of the Israelites—And your descendants shall be as the stars of heaven (Gen. xxii. 17; Targ.), twelve above and twelve below. 228 222

A s S.P., with var. • ' w n p .

VU3310-. Jeshurun.

225 228

223

As S.P., with 'd 1 ?« om.

A s S.P., with var. s^sv.

226

224

As S.P., with var.

As S.P., with var. • h t b h n .

Ref. to the twelve tribes in the two worlds.

227

=

IV. §.io

177

Rewards for Obedience to the Law

When he said, "/Is the stars of heaven", they did not need to be governed ever, but all the peoples of the world are without law or commandment; therefore they are guided by the stars. The law is in your hand, O Israel! Consider Balaam and what he tried to do. When he was not telling the truth, it was because he reversed the truth. Join yourself to the truth; no enemy will have power over you as long as you do not establish yourself in evil desire. Bind yourself to the truth and keep the commandments, that you may be fruitful and multiply and possess the land and all of these boundaries appointed from the days of Peleg, for in his days the earth was divided (Gen. x. 25). T h e second statement is For the Lord's portion is his people,

Jacob

(Deut. xxxii. 9) since the former days. He has revealed His might here and magnified him in holy things. He made the Sabbath holy and the rest during it (too), and He sanctified the Festivals. He was also magnified in commandments and statutes, and the autograph of God is found in the possession of no people but you. Keep what your Lord has empowered you with and do not deviate from it, and what Moses has taught you—learn! The third statement is His allotted heritage Israel (Deut. xxxii. 9)— from the day that the Lord gave commandment (Num. x v . 23), as He said, "And you shall be to me a kingdom of priests" (Ex. x i x . 6), zealous 2 2 9 ones ministering to their Lord, and a holy nation {ibid.); all those consecrated to him were in your hand (Deut. xxxiii. 3) ; 230 Curds from the herd

(Deut. xxxii. 14); Joseph the Bull, 231 who is obedient, inherits all holiness. Observe the month of Abib (Deut. xvi. 1; Targ.); teach it, for it reaches the land of the fathers. And you shall offer the ... sacrifice ...from your flock or your herd, at the place which He chose, to make his name dwell

there (Deut. xvi. 2; Targ.). This is a merciful God and there is none besides Him. Happy the heart that abides in Him! Humility is good; it speaks with dust, so that His mercy becomes more. This is a merciful God and there is none apart from Him. Two worlds232 are bound together in His saying, "He called Moses" (Ex. xix. 20; Targ.) and sent him to glorify His beloved. This is a merciful God and there is none apart from Him, who created and perfected, no other god with Him. He made Moses to hear His voice and gave him life, by which Israel may live. 2 2 8 Cf.

root D33 in Jew. Targ.

230

R.S.V.'his hand'after L X X .

231

a'lord'.

232

This

world and the next, often thus described, Moses from the upper, Israel from the lower.

12

178 S.11

Book IV

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IV. 5.11

§ 11. R E C O M P E N S E S F O R D I S O B E D I E N C E T O T H E L A W Let us observe how the great prophet Moses repeated three of the glorious statements and began speaking with them (Israel) of ten judgements prepared for the guilty, that they may not stray from the boundary of truth and cast themselves into the affliction of the D a y of Vengeance. When he began to speak before them, they were listening in fear of the command of the Lord. So I will stir them to jealousy (Deut. xxxii. 21). 233 He emphasizes their distress by adding the phrase With those who are no people {ibid.). The Lord will bring a nation against you from, afar (Deut. xxviii. 49; Targ.). The vengeance on the world will destroy minds. The Lord will scatter you among all the nations (Lev. xxvi. 33; Targ.), if you do not observe to do what is truth, and you will be left few in number (Deut. xxviii. 62),234 and you shall be smitten before your enemies (Lev. xxvi. 17) 236 because of abundant evildoing. Woe to the sinner for what he has done, when the True One is revealed and sets Himself for the reckoning! What reply will there be when God asks him, for recompense is prepared whether for good or for ill ? The second statement which he made, "I will provoke them with a foolish nation (Deut. xxxii. 21), a nation of stem countenance (Deut. xxviii. 50) who do not know Him who created it, who will judge the disbelief of those who do not believe in their Lord. What recompense is prepared, corresponding to provocative action! He who degrades himself will be punished for such. Cain, Cush and Nimrod, each of these was recompensed according to what he had done; Cain was degraded and forsaken and cast out 236 in the land. When Cush saw his father's nakedness he was accursed and vested with blackness 237(of skin), he and all his descendants for ever. Nimrod magnified himself; his s e l f — magnification was vilified and he became clad in affliction for what he had done. Woe to a man who lowers himself. This was the evil of Zimri. Let us fear God who has presented us with life and warned us of death. The third statement, How should one chase a thousand? (Deut. xxxii. 30).238 Woe to a man who is guilty of evil! They shall stumble over one another, etc. (Lev. xxvi. 37). Woe to a man whose sin pursues him! And you shall perish among the nations (Lev. xxvi. 38)—a bad end! And you shall be a horror to all the kingdoms of the earth (Deut. xxviii. 25), and you shall perish among the nations (Lev. xxvi. 38). Will not an enemy gather against y o u ? Your enemy is your actions, your sword 234 Part S.P., part Targ. 235 As S.P., with var. As S.P., with var. DTTipK. 1 , 234 237 •nDJU & DD 3nK. Root elsewhere used of 'hasten'. = n^Dp. 238 As S.P., with var. -jn (M.T. ns1«); Von Gall inx misprint. 233

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your words! Woe to a man whose own guilt slays him, whose word is his sword punishing him! Let us turn away from such action and not become involved in it, for our Lord and our prophet have warned us against it. Let us praise the Lord always for His abundant goodness and not disobey His words, for we are holy and are called by the name of the Lord. If we become defiled, by what (attitude of) mind does it happen ? We are the children of good men and the Lord loves us. If we are apostate, by what (attitude of) mind does it happen ? A holy nation, whom the Lord chose, yet we profane holiness! B y what (attitude of) mind is it so ? It behoves us to renew repentance and multiply mourning for what has transpired on our part. It behoves us to increase zeal within ourselves in place of what we have done by way of evil action that brings the penalty of punishment and abundant destruction. When it comes about, how long judgements, how long recompense without our perceiving and fearing, the one in the heart, the other in the soul, the one in the spirit, the other in the body, the one in possessions, the other in children— the widows are neglectful, the orphans guilty, the youths rebellious, the girls errant. How evil are these descriptions! If there has been a changeover from full glory to accursedness, from wholly good to evil, from total security to fear, from complete rest to toil, from complete abundance to paucity—see then the deed that took place in the Garden. Man rejected life and brought into being death. He made darkness to dwell within him, so that condemnation was multiplied in the world. The heart of Cain was hardened, with the result that he was rejected and forsaken. That deed of his cast him and his descendants out into evil afflictions. It happened also with the people of Babel and (their deed) caused them to be scattered over the face of the whole earth. It burnt the people of Sodom and it desolated the Egyptians. It wiped out Amalek; it stoned the son of Shelomith. It happened with Korah with the result that the earth engulfed him. It was especially the case with Zimri; it happened with Balaam and was the cause of his death. (That deed) came (also) from the Calf-makers and made the people of Judah hard. The one lot it afflicted, the other it slew! All this is enough for us. Let us keep far from it and not be involved in it. How should one chase a thousand? (Deut. xxxii. 30). This refers to us. We have no army, no king, no prince, no sword, bow, spear, or shield, and we have no one to pray for us, no priest to make atonement for us. We have shunned righteousness and negated the truth and profaned things that are holy. We have hidden the (very) Tabernacle! 239 If all 239 It is typically Sam. to include the sins of forefathers in the condemnation of themselves. Thus the hiding away of the Tabernacle (an expression used by 20th century Samaritans too!) really refers to the defection of Eli's sons and the consequent coming of the era of divine disfavour.

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this had been prevented and each item reverted to its original state, all the glory which we have kept back would return. Then perhaps the oath made by our Lord would have become efficacious for us and the covenant too. The statement They shall fall when none pursues (Lev. x x v i . 36) would not apply to us, nor would How should one chase a thousand! And two put ten thousand to flight (Deut. xxxii. 30); They shall stumble over one another, as if to escape a sword (Lev. xxvi. 37)—statement wholly of grief 240 and routing. Is not And you shall have no power to stand before your enemies [ibid.) indicative of many punishments, indicative of a multitude of afflictions for those to whom it applies ? How happy the man who has pleasing deeds to his credit! When he is questioned about them, he will be delivered, but where will the guilty turn his face? As for him who has rebelled against his Lord, who is there to have compassion for him ? Not all peoples will be questioned about a deed, for they have not been called holy people, nor firstborn, nor heritage, nor priests, nor holy, nor specially select, nor have they heard the voice of the living God. Woe to the sinner who has done evil with all his might! The Taheb will come in peace and reveal the truth and will purify the world and establish the heads of the people as they once were. The fourth statement : Unless their Rock had sold them (Deut. xxxii. 30). The errant said, " I s this your god ?" when they saw it burnt. What did they say ? Perceive in the mind how the great prophet Moses said, "Unless their Rock had sold them and the Lord had given them up" (ibid.). He refused to kill them until He had burnt the calf. When they saw their god burnt in the fire, their strength was turned to weakness and they fell by the sword. Not a worshipper among them was left! Unless their Rock had sold them; they had no law or commandment, no statutes or judgement, no voice was heard, none created or ordered. No man was sent with wonder or miracle; no deed was done by man's hand, nothing heard or seen, no (savoury) smell or taste, none to request. No, but they were shut up by the command of God. Therefore He said, "Whoever sacrifices to an alien god shall be destroyed (Ex. xxii. 20).241 Exalted are the tribe of Levi above all the tribes, for they were made judge and they judged the congregation. Moses belonged to Levi, so did Aaron. Where is there the like of Moses and who can compare with Moses, a prophet the like of whom has not arisen and never will arise ? The fifth statement: For the time when their foot shall slip (Deut. xxxii. 35). The man who is the most tender and delicately bred242 among you (Deut. xxviii. 54) makes himself to fall into evil abomination; (so) 240 S o A.

241 S p ( v e r s e

I9 )

242 ! „j,-,.,

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the most tender and delicately bred woman among yon, who would not venture to set the sole of her foot (Deut. xxviii. 56). He who walks in evil, the sole of his foot will stumble. W h a t the walking in evil involves is the transgression of the commandments; (e.g.) You shall not turn aside to the right hand or to the left. You shall walk in all the way which the Lord your God has commanded you (Deut. v. 32-33; Targ.). W h a t is meant b y the right hand and the left ? The land of Canaan is the right hand and the land of E g y p t is the left. 243 T h e w a y of the True One is in the middle. He who turns to the one or the other—his foot shall stumble. He who has evil steps, let him be prepared to meet judgements from the sole of his foot to his head! Glory be to the great prophet Moses, who magnified men who believed in God and accepted his prophethood as true. § 12. T H E D A Y O F V E N G E A N C E The sixth statement: For the day of their calamity is at hand (Deut. xxxii. 35). Let me alone, that I may destroy them and blot out their name (Deut. ix. 14). 244 He who does such an evil thing as to lie with his fathers—and what takes place afterwards—or to turn aside after an alien god, will be requited 246 b y the True One. Here is an unhappy outlook! The future for evildoers! W h a t severe retribution there will be on the D a y of Judgement! There is a happy future spoken of t o o — S o they followed in thy steps, receiving direction from thee (Deut. xxxiii. 3). 246 W h a t great might! W h a t enduring sovereignty that makes all who love God great! Let us begin to utter words that perfect the minds of the righteous. Praise be to the Merciful, Everlasting One, who endures for ever in His greatness. How glorious is the time of righteousnoss, a great order wholly of prosperity, the time in which lived the great prophet Moses, his light illumining both worlds. Glorious is the faithful prophet who opened his mouth and made this, the seventh statement: — a statement containing both comforts and punishments. T h e statement is: And their doom comes swiftly (Deut. xxxii. 35). 247 Because of evils the recompense paid is punishments; because of good deeds the recompense given out is of the corresponding k i n d — a s He said, "Doing good to thousands of those that love me and keep my commandments (Ex. x x . 6; Targ.), remembering the iniquity of the fathers upon the children to the third and fourth generation of those that hate me" (Deut. v . 8; Targ.) ,248 243 245 248

I.e. Canaan is to the East, Egypt to the West. 244 As S.P., with var. DT'DBSl & rraxi. So A ; or 'adjured'. 246 As S.P., with var. - ] i n n i 3 i n . 247 As S.P., with var. m"rny. Not apparently an exact quotation.

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W e must renew repentance, t h a t w e m a y find rest and safety from all the retributions of the D a y of Vengeance, from all the penalties. T h e D a y of Recompense is for all the good, the D a y of Resurrection for all men, the D a y of R e g r e t for all the wicked, the D a y of Reckoning for all things done, the D a y of Recompense for the good and the evil, t h e D a y of Interrogation a b o u t all things done b y all creatures, the D a y of Trembling for all feet, the D a y of Terror for all limbs, the D a y of Reckoning for all actions, a d a y in which every person receives recompense, the D a y of J u d g e m e n t , the D a y of Tears, the D a y of Deliverance, the D a y of Assembly, the D a y of T r u t h , the D a y of Fear, the D a y of the Standing, the D a y of Coming forth from the ground, the D a y of Grief for all of the wicked, the D a y of J o y for all w h o were obedient, the D a y on which the Lord of the world will appear and proclaim, "I, even I, am He, and there is none other with me" (Deut. x x x i i . 39). 249 He will summon His creatures as He wills. T h e earth will be split because of the great terror (then), and all of them will come forth 2 5 0 as quick as a wink of the eye and will arise in one moment before Him. T h e earth will be renewed and its split mended where it was split. F r o m the good will issue the distinctive smell of perfume. 2 5 1 A sweet odour will rise up to the h e a v e n l y habitation. A s for the evil, the smell of their dust will a r i s e — a s He said, "And I will devastate the land" (Lev. x x v i . 32; Targ.), and there will return w i t h it brimstone and fire. W h e n these t w o (classes) are brought together, note the difference between t h e m ! A s for the good, their odour will be acceptable and their apparel will be renewed as He said, "Your clothing did not wear out upon you" (Deut. viii. 4; Targ.). A d a m and Noah and the Righteous of the world will be before them, the angels of the F a v o u r round about them, 2 5 2 and m e r c y ' s dewdrops showering upon them. T h e light will shine on t h e m and the great prophet Moses will glorify them. Aaron the priest will rejoice because of them, his son Eleazar will be j o y f u l over them, Phinehas will praise them, Joshua and Caleb and the seventy Elders will m a g n i f y them. T h e F a v o u r of the Lord will dwell w i t h them and proclaim of them, "So Israel dwelt in safety alone" (Deut. xxxiii. 28). These are the attributes of the good, the doers of righteousness, w h o kept the commandments which God decreed and did not neglect them. A s for the evil, on the other hand, when their evil odour issues from desolate dust w i t h which brimstone and fire are mingled, it will not be acceptable. Their apparel will be ragged, their faces emaciated. 2 5 3 It Part S.P., part Targ. 250 Lit. 'be spread out'. 253 So A ; not as Bibl. Heb. root. Rev. vii. 11.

249

251

So A , not as Bibl. Heb.

252

Cf.

IV. §. 12

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will be said to them, " W h y are your faces expressive of affliction t o d a y ? " Cain and Lamech, the people of the Flood, the people of Babel, the people of Sodom, the Egyptians, the Amalekites, Korah and all his assembly with their censers in their hands were assembled against them (cf. Num. xvi. 11) and the angels of wrath were encompassing them; the dust and earth were descending upon them and there was blindness 254 in their eyes. The great prophet Moses was too righteous for them, Aaron and his sons wrathful at them; the great fire was to make an end of their bodies, and God to have no compassion for them. They were to be confounded and the world shut against them. The True One was to say, "I will make my arrows drunk with blood, and my sword shall devour flesh" (Deut. xxxii. 42). These are the descriptions of the sinner on the D a y of Judgement. The good will be joyful and none of their clothes will wear out upon them, because they loved the sojourner and gave him bread and clothing. Their faces will be radiant, for they did not turn their faces a w a y from seeking. Their palms will be full of light, for they were not closed against righteous dealing. Their hearts will be full of light, for Belial 255 did not speak to them. Their souls are pure, for they loved their Lord with soul and heart and strength—as He said, "And you shall love the Lord your God" (Deut. vi. 5; Targ.). Their feet did not falter, for they walked after the L o r d — a s He said, "You shall walk after the Lord" (Deut. xiii. 4; Targ.). All this will be brought to pass in the D a y of Recompenses. The evil will be in severe punishment and their apparel will be ragged, for they pledged the raiment of the widow. Their faces will be darkened, 256 because they turned them away from every poor and impoverished person. Their hands will be cut off, because they closed them against righteous dealing. Their hearts will grieve, seeing that they did not serve the Lord with joy and with happy heart. The sons of Belial 257 held sway over them. Their souls are blemished 258 because they did not wholeheartedly follow the Lord. Their minds will be smitten, for they committed adultery in them. Their strength will be made weak, because they did not hold fast to the commandments. They will suffer retributions from the foot to the top of the head, for they walked in slander and did not fear such action. The D a y of Vengeance is prepared for all such deeds! He who commits sin in the world and does not turn from it will have no escape then. Woe to the sinner for what he has brought on himself! He has prepared consuming fire which will take grip of the soul. Happy the righteous for what they possess. Shade and wellbeing 259 will give them rest, shade from the Garden and wellbeing from heaven. 251 As Jew. Targ. root mmv. ? 255 Or as A 'the errant'. 256 = v'iBpn. 257 Or as A 'errant men'. 258 Cf. Syr. U*. 259 A 'light'

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The one provides refreshing coolness for them, the other gives them rest. W h a t a splendid portion, the portion of righteousness! He who is humble will be in great glory in this world and the next. 260 Glory be to the great prophet Moses whom his Lord sanctified and placed in a status which no man of the descendants of Adam lias ever attained, neither before him nor since. The eighth statement is terrifying to all who hear: Where are their gods? (Deut. xxxii. 37). This refers to those who worship an image made by human hands. He who makes an image and worships it, his Form will be changed in the Day of Judgement. He who worships something that has been created 261 and makes it the object of his trust, when the True One appears who will there be to save him ? He who makes much of other than his Creator, when he stands in the Day of Vengeance who will save him ? Let us turn back from the way of error and go in the way of righteousness—the way that provides rest for all who tread it. How excellent is that w a y ! It behoves us to walk in it, for there He calls, "Come on, for I am before you; do not fear." (Cf. Deut. xxxi. 8). Let us listen to the words, for they are from the mouth of the True One. Let us not turn from them ever, perchance we may remain in the glory He has given us. The ninth statement: Let them be your protection (Deut. xxxii. 38)262 in that great day. The Lord of the world will come among all the peoples who worship the stars, sun, moon, fire, or any image, the worshippers of Baal-Zephon, the makers of the Calf and the worshippers of Baal-Peor. When all these people come, they will see them tumble! The True One will say to them, "These are your gods" (Ex. xxxii. 4,8; Targ.), by following which you have gone astray in your minds. Let them arise to help you and be your preservation! I am the one who was a shield to Abraham in Sodom, when he said, "I have sworn to the .. Most High Powerful One, ruler of heaven and earth (Gen. xiv. 22; Targ.). What power have your gods today to act? Receive your rewards now! Suffer affliction with wrath! O fire, burn them, for they have stirred me to jealousy with what is no god; they have provoked me (Deut. xxxii. 21) 263 with their shameful acts. My dwelling they have defiled, my holiness they have profaned. Their faces have manifested evildoings; they have multiplied their presumptuous behaviour before me. They have inhabited the apple of (my) eye; my House they have desolated; from the True One they have turned a w a y ; my will they have concealed. 264 They have gone away from me; they have kept what belongs to my enemies. How can I recompense them with good things Cf. the 3rd Beatitude, Matt. v. 5. 261 Orthographic error; 1. '(jO-naV L X X , Syr., Vulgate. 263 As S.P., but p i m for Heb. on, and var. "05731. stroyed'.

260

262

So S.P., Or 'de-

264

IV. §.12

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or hear a cry from them, or answer them in the day of their distress in the world ? I called them; they did not come. I warned them; they paid no attention. I taught them; they remained ignorant. I honoured them; they rebelled. I instructed them; they forgot. I uplifted them; they fell down. I treated them well; they behaved shamefully. In view of this how can I have pity for them ? How can I show mercy to them ? With this in mind how can I pity them ? How can I be concerned for them ? My mercies have been withdrawn from them. My blessings have been withheld from them. When they forgot me, I forsook them; when they spurned me 265 I parted from them. I recompense every doer according to what he has done! These statements do not apply to other men, only to us. Woe to us if we do not learn them, for we will receive recompense according to what we have heard. We are the children of good men. The oath of the True One applies266 to us. Let us not shun the True One or act in a shameful manner or deviate from the way of God, or forget what God has taught us, or forsake the instruction He has given us, perchance favour may appear in the world, and tranquillity and peace come back to His own, and that we may lie down with none to terrify (Lev. xxvi. 6) and be safe in our dwellings. Will not the great prophet Moses bring forgiveness, for the law is to him a perpetual memorial giving increase of life? Will not Aaron give blessing, since the commandments are before us ? We shall have no plea when the True One questions us, but the law is in our hands—as He said, "{It is) in your mouth and in your heart, so that you can do it" (Deut. xxx. 14; Targ.). He wrote it with His (own) hand, He gave it with His (own) hand. Let us praise our Lord with faith and submit before His greatness with much reverence, testifying and saying, "There is only one God." The tenth statement. How did the great prophet Moses teach Israel about the Day of Vengeance ? He announced to them their deliverance from it. There is no announcement or deliverance except for those who possess righteousness and who do good deeds, who keep the commandments, who walk in the way of the True One. The Taheb will come in peace to repossess the place which God chose for those good people. The eldest of his father's house, when he was young, was great in wisdom and his heart was filled with knowledge of what he learnt. He was described as a 'quiet267 man, dwelling in tents' (Gen. xxv. 27).268 His mind was strong because he possessed righteousness. Joseph came; so he was recompensed with a kingdom after servitude and those who had oppressed him sought his favour. His 265 F o r ,, s n j

269 Lit 'goes', A 'continues'.

267

So R.S.V.

268

Part S.P., part Targ.

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brethren were not upright in what they did, but he was upright in what he did. Where is there the like of Joseph, illumined, wise, possessing the spirit of God. He possessed the place. Therefore his bones were borne by a prophet who was the faithful one of his Lord's house. There is none like Joseph the king and there is none like Moses the prophet. Each of them possessed high status; Moses possessed prophethood, Joseph possessed the Goodly Mount. There is none greater than either of them! Greatness belongs to our God, who is eternal by Himself, owner of the worlds. There is no other with Him. Holy is the prophet who was sanctified by God. Through him manifold great glories were revealed. No prophet like Moses has arisen or ever will arise. 269 He was exalted above the whole human race and he progressed until he was gathered with the angels—as was said to him, "Be gathered" (Deut. xxxii. 50; Targ.). Where is there the like of Moses who trod the fire ? Where is there the like of Moses who penetrated the high regions ?270 Where is there the like of Moses who approached the deep darkness ? Where is there the like of Moses to whom his Lord said, "Stand b y me now" ? (cf. Ex. xxxiii. 21). Where is there a prophet like Moses whom God addressed mouth to mouth? (Num. xii. 8). Where is there a prophet like Moses who fasted forty days and forty nights', he neither ate nor drank? (Ex. xxxiv. 28). He descended carrying two stone tablets inscribed by the finger of God. He also said other words, all of them comprising tidings for the doers of good. The Taheb will come in peace to possess the places of the perfect ones and to manifest the truth. Give ear and hear! Abide in the truth, purify your intents— For the Lord will judge211 his people, (Deut. xxxii. 36),272 the people of the Lord, i.e. Jacob, a descendant himself and yet a chief root, and descendants from fathers to sons, right from Noah the origin to the Taheb his descendant. This statement brings to (our) notice the perfect ones who were superior to all peoples. Therefore He said, "And. have compassion on His servants"{ibid.). They will not be in poverty, nor will they be afflicted in judgement, for they walked in the w a y of righteousness. They have rest in the D a y of Judgement from all retribution; their D. 1 marg, add. rest of Deut. xxxiv. 10. 2 , 2 As S.P., with var. riDS7. 'vindicate'.

299

270 A

'who pierced the veils'.

271

R.S.V.

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souls have relief within the kingdom. One will come in peace to bring in relief. 273 And there is none remaining, bond or free {ibid.). There the word of the True One will be enforced and He will illumine the world with what He will bring about in it. How momentous the hour when God's voice is heard going forth in the world! All creatures will be arrayed with their heads lowered, their hearts quaking, their eyes fixed, 274 their limbs shaking from fear on the D a y of Judgement. The mouth of the Divine One speaks: "See now that I, even I, am He" (Deut. xxxii. 39). Those who acknowledge 274 and know will then be delivered. Behold,275 I have taught you statutes and ordinances (Deut. iv. 5), only take heed (Deut. iv. 9). I, even I am He, who lives above Creation and Mount Sinai. I, even I, am He, who is and there is no other beside me. I, even I, am He, who is without time or place. I, even I, am He, to whom the life of the world belongs. I, even I, am He, who raised and spread out by my power. I, even I, am He, who planted the Garden and uprooted Sodom. I, even I, am He, who uprooted and withheld. I, even I, am He, to whom all belongs and to whom it will return. I, even I, am He, who slays all living and brings to life all dead. I, even I, am He, who recompenses m y adversary with vengeance. And now, it is good for us to rely on the True One and fear His might, perchance we may reach the way of prosperity, and not cease to praise our Lord always, that we may be exalted and increased in all glory, and enter into a city which is full of mercy and pity, in which all the inhabitants are at rest. This is a Merciful God and there is none besides Him. This is a true prophet who magnifies the good. Let us return now with perfect mind to His saying, "For the Lord will judge276 his people" (Deut. xxxii. 36). Everyone knows his recompense here. See how those who know me are given life through my goodness and are in joy through my glory. See how it was said to Pharaoh king of Egypt, "Let my people go", for I appear for the sake of delivering them. For your people have acted corruptly (Deut. ix. 12)—a serious sin on the Day of Vengeance! One will be separated from the other. Therefore the great prophet Moses said, "And have compassion on his servants" (Deut. xxxii. 36). The one who is apostate will receive retribution, but the one who obeys will find rest. Happy they who obey! Woe to all guilty ones! 273 The ref. to a kingdom and one coming as an inaugurator is unique to this passage. There is no doctrine of a kingdom of God as understood in Christianity, but the Sam. teaching is that God has a kingdom composed of His beloved—otherwise unspecified. The one to come is the Taheb; his function of restoration involved relief for the hard-pressed believers on earth. It is possible that the kingdom ref. to is earthly. 276 R . S . V . 'vindicate'. 274 S O A. 275 S O s P _ L X X , Syr., Vulgate.

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IV.

§.I2

Furthermore, And have compassion on his servants is a statement wholly glorious. The Taheb will arise and the Lord will have compassion. The place of the Day of Vengeance is the evil place of the Calf. I will be fierce in anger when I do away with the people. The great prophet Moses prayed; anger was reverted and there was compassion for the remainder who did not (have anything to do with) making the Calf. Therefore on the Day of Vengeance the great fire will be kindled. Those who abode by the True One will not be overcome by it. They kept the words which our Lord commanded us, for they are life and lengthening of days for those who keep them (cf. Deut. xxx. 20) This is a mighty statement which the great prophet Moses m a d e — And there is none remaining, bond or free (Deut. xxxii. 36). The bond are the doers of sins and the free are the forsakers of sins. Where is there the like of Moses and who can compare with Moses, who was magnified above the whole race of man ? He spoke with the mind of the Divine One, with the mouth of prophecy. See now that I , even I , am He (Deut. xxxii. 39). Hear, 0 Israel, the Lord our God is one Lord (Deut. vi. 4). When he proclaimed that, he made it a fundamental by which minds are perfected, and he made it a foundation for worship. I am the Lord (Ex. xx. 2), and my name YHWH (Ex. vi. 3), I am who I am (Ex. iii. 14), The Lord our God is one Lord (Deut. vi. 4); the beginning and the end. 277 I , even I , am He. In the Day of Vengeance when you are called, the bond and the free will be assembled. See now! And now, 0 Israel, he who learns this will receive rest in this. See now! Behold I have taught, I , even I , am He. Only take heed, and keep your soul (Deut. iv. 9) from the Day of Judgement. There is no god besides me (Deut. xxxii. 39), also And keep your soul diligently (Deut. iv. 9). Happy the man who trusts in his Lord and walks in obedience to Him! See now! I have seen ... and I have come down to deliver them (Ex. iii. 7,8). I , even I , am He, in the beginning and at the end. It was I who said to Abraham, "Abraham" (Gen. xxii. 11) and said to Moses, "Moses, Moses" (Ex. iii. 4). I , even I , am He, my state incomprehensible. When Abraham was called, he said "Here am I" (Gen. xxii. 11) and the great prophet Moses said, "Here am I" (Ex. iii. 4). Greatness belongs to our Lord, who said, "I, even I , {am He)". He honoured Abraham and Moses in this world and in the next. Woe to a man in whom is not comprehension. Let him know the paths of faith! Abraham was an origin in what he did; the great prophet Moses was an origin in what he manifested. There is none like Abraham; there is none like Moses. So the True One has taught us. Blessed be the eternal, everlasting One who exists for ever! When He speaks, the whole world listens at the time. The world has no life to it but H e — I , even I , am He. Abraham and Moses, Abraham 2,7

Cf. R e v . x x i . 6 and xxii. 13 (with context of previous verse).

IV. §.12

The Day of Vengeance

the first of the Righteous and Moses the highest of all prophets. I, even I, am He, to the one and to the other; to Abraham He said, "I am God almighty" (EL S H A D D A I — G e n . xvii. i), to Moses He said, "I am the Lord" ( Y H W H — E x . xx. 2). Abraham slew kings who hated the truth; he smashed their gods and wiped out their memory with great triumph. The great prophet Moses judged their gods and slew the worshippers of them. Thus He said, "And there is no god beside me" (Deut. xxxii. 39). He added force to all this with a momentous statement : "I kill and I make alive" (ibid.) ;278 1 kill every sinner and all who lie to me and every false scripture of those who say that it is from me, when it is not so. I make alive all good people and the scripture that they possess, for it is from me and will revert to me. My name and my commands and statutes, all my judgements and laws are in it. It was heard from my mighty mouth and was written by my hand. As I live, so my Scripture will live. As I live for ever (Deut. xxxii. 40), my glory and also my Scripture. As I live for ever is a strong oath—as He said, " B u t truly, as I live, and as all the earth shall be filled with the glory of the Lord" (Num. xiv. 21). I live for ever. Abraham and Moses are the two origins. He who turns away from Abraham is an apostate and transgressor. He who turns away from Moses is like the son of Shelomith (Lev. xxiv. 11). The two of them are exalted, for they extolled their fathers. Everyone who is from 279 them returns to his origin.280. Let us prostrate before our God and Creator, and believe in Him and in Moses the prophet who brought life to us—as He said, "For that means life to you and length of days" (Deut. xxx. 20; Targ.). Let us contemplate with the inner eye and see the great prophet Moses saying to the congregation: And there is none that can deliver out of my hand (Deut. xxxii. 39). Is the Lord's hand shortened ? (Num. xi. 23) The Lord's hand began and it created. B y it He returns everything to its original state through His greatness. Therefore He said, "Hand" (YAD) and "will judge"276 (YADIN) (Deut. xxxii. 36). If the defendant was innocent, woe to the (lying) witness! If he was lying, the witness is shown to be honourable. And there is none that can deliver out of my hand—this statement deals with witnesses, that there may be no lying witness seen in the world. If the hand of a witness is stretched forth and he has killed 281 an innocent man, then There is none to deliver out of my hand—he will not be delivered from me! If he killed a guilty man, Moses (you may remember) preceded him by killing the Egyptian! He declared to the congregation, "Blessed is our God for ever!" and "Blessed is His name for ever!" Part S.P., part Targ. witness.

278

279

So

A.

280

I.e. God.

281

I.e. caused his death by false

BOOK V THE DEATH OF MOSES

Also b y Marqah, the Favour of the Lord be upon him! Teaching concerning So Moses the servant of the Lord died there (Deut. x x x i v . 5). 1 § 1. I N T R O D U C T O R Y P O E M Momentous words these! W e come and say, " L e t those who have understanding of it hearken to the teaching." Great is the statement which I come to make, for it shakes the speaker and makes the listener to marvel! O listeners, apply your minds and listen to words which are exceedingly magnificent. W e set out a large section, before we recall the glories of the son of Amram. None has arisen or ever will arise like Moses! His span includes the knowledge of the Beginning and it goes on to the D a y of Vengeance. Where is there the like of Moses ? W h o can compare with Moses whom his Lord entrusted with things unseen and seen ? And the Lord said to Moses that very day (Deut. xxxii. 48, et seq; Targ.). It was at the gate of the Tent of Meeting. And the Lord said to Moses that very day. Let your eyes weep, O all the congregation of Israel! And the Lord said to Moses that very day. Let the people at the sides 2 about to be dispersed be affrighted! Ascend this mountain of the Abarims, Mount Nebo (Deut. xxxii. 49; Targ.), and die there .. as Aaron your brother died (Deut. xxxii. 50; Targ.). Die on Mount Nebo as Aaron your brother died in Mount Hor {ibid. Targ.) during the deliverance b y the True One. Bitter the hour at which he heard all this speech from his Creator! The great prophet Moses was raising his voice and saying, "Greatness to the perpetual, eternal Powerful O n e ! " He was making obeisance, giving praise and worshipping his God and his mouth did not lack anything in his proclaiming greatness (to God). He said, "Greatness to T h y power, O m y Lord, O Judge, O True One. Thou dost not show partiality, not to prophet nor to righteous m a n . " After this all creatures were greatly disturbed when they heard their Lord saying all this to the great prophet Moses. The powers with which he dwelt on Mount Sinai called to their Lord that death should not come near him. The Five Books and the laws they contained besought their Lord that death should not approach him. 1 For another account of the Death of Moses, see M. Gaster, The Asatir, pp. 303!!. See also his introduction for parallels to Josephus and the relationship of the work to the 2 Or 'shoulders' (of the mountain). 3 A 'Hebrews'. pseudepigraphical literature.

13

§1

Book V

194

The Death of Moses

V. §.i

The name with which he was vested on the top of Mount Horeb asked its Lord that death should not come near him. A L A F 4 said, "Far be it! Far be i t ! " , and asked that death should not come near him. A L A F said, " I am equal to one in calculation. There is only one God! There is no prophet other than Moses the son of Amram." A L A F said, proclaiming in the veiled regions, " F a r be it! Far be it that death should come near him!" L A B A D 5 proclaimed, addressing a request on his behalf to its Creator that death should not draw near him, "Because he wrote me at the end of the law 6 ; at the dictation of his Lord he wrote 'in the sight of all Israel' (Deut. xxxiv. 12). The writing of me is the end of the law which he received. He was like one guarding a treasure-store. Therefore I make request on his behalf, perchance death will not come near him, and that the soul will not leave 7 him." H E 8 said, proclaiming on his behalf, " I have the value of five. His Scripture has five books and he was vested with five letters: they are A L A F , L A B A D , HE, Y U D , MIM (for ELOHIM). Therefore I make request that death should not draw near him." Y U D said, proclaiming on his behalf, " I too come into reckoning to the value of ten, the letter by which Israel is indicated, the number of the elements of Creation 9 and the deliverance 10 and also the mercies 11 , as well as the first letter of the great name. 12 Therefore I make request on his behalf that death should not draw near him." MIM said, proclaiming on his behalf, " I am the first letter of his name and the last of the name Adam and the name Abraham; in the name of his father I am repeated 13 . According to my number was his fasting during the days and nights—as was said, "Forty days and forty nights" (Ex. xxxiv. 28; Targ.). Therefore I make request that death should not come near him." The S E A too was proclaiming, speaking on his behalf, " H e who divided me and dried me up with his rod and revealed in me forty divisions 14 does not merit death." The F I R E said, proclaiming on his behalf, "My might is consuming; yet when he trod on me I was like dew under his feet, and he was not harmed or hurt by me. Therefore I request that death should not drawn near him.'' The C L O U D proclaimed, saying, " I hid him on Mount Sinai and his Lord called him from the midst of me. He came to Him through me. Therefore I request that death should not come to him." 4

The first letter of the acrostic on elohim.

of the Pentateuch. 9

7

5

So Petermann, ibid.

Root 0 1 : cf. C. p. 13 (1).

A s dealt with in Book I V , § 2.

10

8

I.e. the ten plagues, b u t v. next n.

and mercies divided into ten sections in B o o k II, passim. mas.

14

* The very last letter

Petermann, op. cit. p. 1 Y (J). 12

mrr.

11 13

Deliverance I.e. twice in

I.e. as the Sam. tradition of the forty wonders in E g y p t and in the sea.

v.

§.2

The Last Commands of Moses

195

§ 2. T H E L A S T COMMANDS OF MOSES The great prophet Moses was standing before his Lord. He heard all these requests from all the creations on his behalf that death should not draw near him. The Lord of the world replied to them all, "The day of his passing approaches. No request is accepted this day." Bitter the hour at which the great prophet Moses heard these requests on his behalf and the answer given to them by the Lord of all, "This day is the end, the final moment of my prophet Moses. Your request regarding this is of no avail." How excellent to see the great prophet Moses when he heard all these words begin to make supplication before his Lord and worship and lift up his hand to the Holy Habitation, his tears falling like rain, with exceedingly much weeping—not for himself, but for the congregation! He proclaimed and said aloud, "Woe to you, O congregation! I depart and am going to leave you. You will go astray after my death (cf. Deut. xxxi. 29). Who will make supplication for you? Who will make entreaty on your behalf ? Who will seek forgiveness for you ? Who will have compassion for you after me ? I turn away from life and am about to be cast into the pit which Adam dug out. I will not enter the good land. 15 It is denied me.The end of my journeying has come and today I depart from the world and die. There is no prolongation of life for me. I am purchased by the word of the serpent, taken up through the eating by Eve, pledged 16 through the action of Adam. There is no hope in me ever. Righteousness is Thine, O my Lord! The crown of life is Thine! Thou dost not shun judgement; Thou dost not show partiality, not to prophet or to righteous one. Righteousness is Thine, O True One! Righteousness is Thine, 0 Judge, for Thou art abundant in truth and faithfulness." 17 After this, following his act of worship, the great prophet Moses stood at the gate of the Tent of Meeting and called to Joshua the son of Nun. He repeated to him all the address and said to him, " O my pupil, O Joshua the son of Nun, go quickly to the house of the priesthood and acquaint them with what has transpired. TellEleazar, Ithamar and Phinehas to come at once, that we may be filled with their peace." All 18 this command made to Joshua by the great prophet Moses was at the gate of the Veil 19 which he had placed outside the camp at a distance from it. He called it The Tent of Meeting from this. Joshua, the servant of the great prophet Moses, went out and came quickly to the holy Tabernacle. He stood in front of it weeping sorely, until the three, Eleazar, Ithamar and Phinehas came forth from it. When 16 So A ¿„j*y', i.e. m y dwelling is pledged. 17 V . n. 8 of text regarding Canaan. 18 M S S A j f better; -|V no doubt was corrupted from "73 the Asatir account. 1 9 So ¡to57 Targ. Onk. Gen. x x i v . 65; A 'tent'. by the proximity of d1?®. 16

13'

Book V

196

The Death of Moses

V. §.2

they saw Joshua standing weeping, they said to him, " W h a t is the matter ? W h y are you weeping ?" He answered them, his tears flowing down like rain, " M y lord Moses this day seeks20 to go up to die." This statement was distressing to the holy priests and they were gravely troubled when they heard this news from Joshua. They made haste to go, accompanied by the whole priestly house, and came to the great prophet Moses. When they reached him, they kissed his face on both sides and then fell at his feet. Phinehas the son of Eleazar was carrying the trumpet in his hand and standing before Moses weeping. The great prophet Moses said to him, " O grandson of my brother, stand you and Ithamar at the gate of the place of meeting, the trumpets in your hands, and blow a blast that all the congregation may hear and come here and be arrayed before me and I shall pronounce peace upon them." 2 1 Ithamar and Phinehas arose and blew the blast at the gate of the place of meeting. When the congregation heard the sound of the trumpets, they were troubled and afraid. They said, " W h a t does this trumpet blast mean at this hour? It is not a time for an offering; it is not a time for encamping." The sound of the trumpet rang through the tent of the great prophet Moses and all the congregation were afraid and terrified. Bitter was the hour at which the news 22 arrived and it was told that Moses the prophet was going to die. This news which the tribes of Jacob were given vexed them and all the inhabitants 23 . When the report was received among the tribes, that Moses sought to ascend Mount Nebo to die there, they all assembled and went forth quickly tribe after tribe, till they came to the tent of Moses. All the tribal chiefs, the judges, the Elders of the congregation and the seventy Elders went forth, till they reached the tent 24 of the great prophet Moses and stood before him. Moses the Man faced them while they were being seated in rows. He reported to them what God had said. Their array before him was just as it was at the time when he proclaimed the Song. 25 He made a platform for himself and mounted it, so that he could see all the congregation arrayed before him and that all of them could see him. Were not (their hearts) filled at the sight of him weeping with tears like rain pouring down from heaven ? He taught them the Scripture, the great faith, the decrees and judgements, and all the statutes that the Lord had commanded him. Joshua the son of Nun heard all that and learned all he heard with heart full of wisdom—just as He said, "And Joshua the son of Nun was full of the spirit of wisdom" (Deut. x x x i v . 9). 20

'JJa nN, but

A

^JLJ. Om. nx.

the tribes and the sojourners.

21

O r ' u t t e r the greeting to them'. 24

22

= '"inn.

S o L . 2, 3. jnx mixture of px and Vnx ?

The Song of Moses, E x . x v . See the description in Book II, § 1 1 .

23

I.e.

25

I.e.

v.

§.2

The Last Commands of Moses

197

The great prophet Moses was standing, like the moon in its fullness, exhorting and teaching, and weeping for all the congregation of Israel. His eeping ascended to heaven and he said with loud voice, " O inhabitants of Machpelah,26 O Righteous Ones of the world, awake! O may your spirit know, O good father, the son of Terah, O origin of righteousness and perfection, that the fences of your garden27 which you planted are broken down through sins and rebellions. O Isaac, the holy sacrifice, O offering that was not slaughtered, for which no blood was shed, O may your spirit know that your inheritance, which you brought up by your righteousness, is departing for destruction,28 smitten by the downpour of the Curse, uprooted through apostasy. O Jacob, father of the favoured tribes, O may your spirit know that the tribes which arose from you were delivered from the hands of the Egyptians by the power of God through one who heard His voice proclaiming from the midst of the fire the Ten Words (Ex. xx), and saw what He did for their sake and how the speech of Balaam was reversed and he said, "How fair are your tents, O Jacob, your encampments, 0 Israel! (Num. xxiv. 5),29 "like valleys that stretch afar" (Num. xxiv. 6) in great glory, "like gardens beside a river" {ibid.) with much grace, "like aloes that the Lord has planted" (ibid.)30 in holiness, "like cedar trees beside the waters" (ibid.), raised high above all these glories, yet about to be brought to an end through apostasy. After this the Favour will be hidden away and evils will be multiplied the more, and the dwelling place of God will be concealed and Mount Gerizim defiled; apostasy will be found in every place and there will be none zealous for God." Give ear and listen to how the great prophet Moses stood and exhorted all the congregation. He said more than that! You have been rebellious against the Lord (Deut. xxxi. 27) during my life, and how much more after my death (ibid.). You will be even more so! (Just as) in the Song which I proclaimed, when heaven gave ear to it and earth listened to my speech. You must therefore hearken and give ear to what I have to say, O congregation whom I have led, O people whom I delivered, O congregation who are holy, O people who were specially chosen. Let not my uprightness perish from your midst, O people who were triumphantly delivered from the house of bondage. Let not my uprightness perish from your midst after my death. The way of Adam I go, passing along it, my heart and my mind fearful of what I have seen of your rebelliousness and stubbornness. How will it be after my death ? This day you have been called high above all the nations. Beware lest you 21

I.e. Abraham, Isaac and Jacob.

sense of O. T. Abaddon.

29

27

1. sing, as

A;

ref. to Gen. xxi. 33.

As S.P., with var. -pnuDBni.

30

28

In the

As S.P., but von

Gall SD3 (so Kittel's Sam. reading). Here as M.T., L X X , Old Latin and Vulgate.

Book V

The Death of Moses

V . §.2

be reversed and become less than all! You have been called 'king', 'priest', 'a holy nation'. These attributes may be blotted out by your own selves. To Mount Gerizim, the House of God, 31 which I have desired, I shall go before I die. O Joshua, it is for you to lead the way to it. Eleazar the priest will minister on it and offer sacrifice. All this will go wrong through you! The divine Favour will be hidden from you. You will walk in the way of the serpent. What can I do when the day of my death has arrived ? What can I do ?—said the great prophet Moses—when my war is lost through the fruit that Adam ate, and the days of God's Favour are hidden for an era in which I shall not exist ? O would that there could be found a holy priest to pardon like Aaron my brother, that no affliction might appear! O would that there could be found a holy priest like Eleazar to offer atonement for the congregation, so that the divine Favour may not turn away! O would that a priest could be found like Phinehas his son to arise with zeal, that the days of the divine Favour may not end! O would that righteous men would turn to their Lord with heart and soul, that the days of the divine Favour may not be concealed! 0 would that I should live to supplicate and entreat and pray, with my hands spread out toward heaven for the sake of (the return of) the days of the divine Favour, that it may not be concealed! In the role32 of prophethood I stand looking at the offspring of the generations and what comes after them and what is prepared for them. These are the tidings I announce to you, O congregation, tidings that will reach to the generations of perfect men." The great prophet Moses said, " O congregation, happy are you if you hearken to all this address that I make before you! Three times my Lord said to me, 'Go up to it',33 and I went up with the mind of prophethood on the (first) two occasions. I delivered the first and second tablets and on this (third) occasion I receive the portion that He presented me through Adam. Twice I ascended and descended as God commanded me; on this occasion I go up and will not come down. Behold, before I die, I bless you with a beneficial blessing in the name of God." The congregation were arrayed before him, rank by rank, and he began to exhort and bless before he should die. The two, Jacob and Moses, the one exhorting in righteousness, the other exhorting in prophethood. Jacob commanded and blessed his twelve sons. The great prophet Moses commanded and blessed six hundred thousand. 32 Idiom, as A ; lit. 'according to the looking of'. Or 'Bethel'. xxiv. i, 12, xxxiv. 2 (Deut. x. i).

31

33

Ref. to Ex.

v . §.2

The Last Commands of Moses

199

Jacob blessed his sons with a wholly uplifting blessing. Moses blessed the congregation, each tribe with the blessing appropriate to it. Jacob blessed his sons with the blessing appropriate to each one. Moses blessed with a blessing wholly magnificent. This is the blessing with which Moses .. blessed (Deut. xxxiii. i), whereby he magnified the tribes of Jacob. This is the blessing with which Moses .. blessed, glory at the beginning, grandeur at the end. The man of God blessed the children of Israel before his death [ibid.). The prophet emphasized the fundamentals of righteousness; he said, "The Lord came from Sinai" (Deut. xxxiii. 2). He recalled the day when He proclaimed the Ten Words (Ex. xx) and Seir and Paran {ibid.), for there was found in them some of the descendants of Abraham. News of the day of Horeb had reached them, which provided for them evidences of that, when they delayed and did not come to the True One. Moses the son of Amram commanded for us a law (Deut. xxxiii. 4)—a holy law inherited by the congregation of Jacob generation after generation, not to be broken ever. Moses the son of Amram commanded for us a law—a holy law given to a holy people set apart by God. Moses the son of Amram commanded for its a law. He who was entrusted with such a treasure will be an everlasting guardian over it. Moses the son of Amram commanded for us a law. He was the proclaimer, without error, and also the listener, never forsaking. Moses commanded for us a law. When the faithful prophet finished blessing the congregation of Jacob, the tribes of Israel, he looked at all the tribes as they were arrayed before him. He began to command them in order: "O tribes of Jacob, 0 stars of the Favour, O people of the Lord, keep the commandments, statutes, laws and judgements of the Lord, and do not forget them. Let no apostasy enter among you. Take care that your heart does not entice the sons of Belial, that He does not call you evil in the last days." He looked at Eleazar, situated on his right. He kissed his face and said to him, "My brother's son, O vice-regent of the Lord, O inheritor of the high priesthood, you are exalted above the status of ordinary priesthood which you have inherited, and your actions will take place in the holy Sanctuary and you will be worthy of that." He looked at Ithamar and said to him, "My brother's son, you are an anointed priest and you will have charge of all the Levites and all the holy vessels. Concerning you and your father it is written by me, "So Eleazar and Ithamar served as priests in the lifetime of Aaron their

200

Book V

The Death of Moses

V. §.2

father" (Num. iii. 4; Targ.). Keep your priesthood and all the holy things in your possession. Do not go astray from the w a y of the True One. Be righteous in yourself before the Judge who does not show partiality." He looked at Phinehas, seated on his left, and wept and kissed his hand, the hand by which he had taken the spear and pierced the adulterer and adulteress, so that he removed wrath from against Israel. He said to him, "My brother's grandson, your zeal is manifest among all the generations. When you see a man erring, be up and slay him, as you did Zimri and Cozbit, 34 and you preserved six hundred thousand by your zeal along with the zeal of the Lord of the world." He looked at Joshua the son of Nun and said to him, " O my servant, my pupil, be strong and of good courage (Deut. xxxi. 23). Y o u are the one who will lead the descendants of Abraham, the children of Isaac, the tribes of Jacob. For yon shall bring this people into the land (ibid.)Zh sworn to the Righteous ones. The sun will shine upon you and the Lord will go before you. He will be with you [ibid.). He who has God with him shall suffer no affliction. Do not fear or be dismayed (Deut. xxxi. 8).36 The last thing he said to Joshua was " H e who has God with him, of whom should he be afraid ?" " O all the house of Levi, preserve your high status and all the holy things which are in your possession. You will direct the judgements for Jacob and the laws for Israel. The statutory sacrifices to the Lord you will receive and you will consume in every place and in your houses, for reward is yours. If you profane what is holy, you will die for it. B e vigilant over what you desire lest you go astray in the last days. O princes of the tribes, take warning lest you turn aside from your boundaries which I have delineated for you. If not, every building will be demolished and anger abide. 0 judges, take care that you do not err in judging or accept money or show partiality. Do not accept the answer of lying witnesses. The answer of merely one witness will not be accepted in the case of anyone charged with murder. Establish the truth, as God has said, "You shall judge with righteous judgement that you may live" (Deut. xvi. 18,20; Targ.). O teachers, teach the congregation to keep the commandments, decrees, judgements and laws which the Lord commanded through me. Let everyone who has status be enduring in it. This is the last word to you. I go up to Mount Nebo. Do not expect me to come down again ever. O Gershom and Eliezer my own two sons, peace be upon you from me for ever." M 34

For S.P. (& M.T.) Cozbi (Num. x x v . 15). As S.P., with var. "7x1 twice.

35

'this people' for 'the Israelites' of S.P.

v. §§.2,3

The Ascent and Glorification of Moses

201

All the congregation were standing before him, the tears from his eyes like flowing streams, not on his own account, but for the congregation, for he knew that they would go astray, as He said, "Behold, you are about to sleep (with your fathers); then this people will rise" and all the rest of the verse (Deut. xxxi. 16). § 3. T H E A S C E N T A N D G L O R I F I C A T I O N O F M O S E S Now when the great prophet Moses had finished commanding the congregation, he rose to his feet and saw six hundred thousand men, with their women and children and infants arrayed. The world shook at the moment when he rose to his feet. He went forth, seeking to go up to Mount Nebo and die. Eleazar the priest held his right hand and Phinehas his son held his left hand, while Ithamar and Joshua and all the priestly family walked in front of him weeping sorely. The moment the great prophet Moses reached the foot of Mount Nebo, all the tribes went forward to him, tribe after tribe, and kissed his hand and saluted him, till the whole congregation had finished. Eleazar, Ithamar and Phinehas approached him, embraced him and kissed his face and saluted him. T h e y were followed by Joshua the son of Nun his minister, who went forward, kissed his face, prostrated himself at his feet and said, " P e a c e be to you, O faithful one of the house of God. Peace be to you, O treasure of prophethood. Peace be to you, O piercer of veils. Peace be to you, you who trod the fire. Peace be to you, you who approached the deep darkness. Peace be to you, y o u who wear the brightness of light. Peace be to you, O receiver of the two tablets. Peace be to you, whom the Lord addressed face to face openly, not secretly. 37 Peace be to you, the like of whom has not arisen and never will arise. O lord of the prophets, it is hard to part from y o u this d a y . " A f t e r this the great prophet Moses lifed up his voice and said, " O congregation, be in peace, be in peace. After this day I shall not receive from or give to y o u ever again." When the congregation heard this statement they were considerably upset. They raised their voice, weeping, and said, " B y your life, O apostle of God, remain with us a little longer. B y your life, O seal of the prophets, stop with us a l i t t l e " — b u t God called him inwardly, " M a k e haste!" 37

So A ; lit. 'in oneness'.

§.3

202

Book V

T h e D e a t h of Moses

V. §.3

" B y y o u r life, O great prophet Moses, t a r r y w i t h us one h o u r . " — b u t his L o r d called inwardly, " T h e r e is no time l e f t ! " " B y y o u r life, O great prophet Moses, do not go! Stop w i t h us a little l o n g e r " — b u t the h e a v e n l y angels were calling, " 0 Moses, make haste!" W h e n the congregation realized this situation, t h e y all said, " G o in peace, O prophet. Go in peace, O our saviour. G o in peace, 0 glorious one. Go in peace, 0 faithful one. G o in peace, O priest of the mysteries. P e a c e to y o u , O crown of the R i g h t e o u s of the world. P e a c e to y o u , O light of prophethood. Y o u are one the like of w h o m has not arisen since A d a m , and never will arise. A t this hour y o u are going a w a y from us and we shall not see y o u again. W o e to the congregation a f t e r y o u r departure! W h o will p r a y on our behalf in y o u r stead and remove w r a t h from u s ? Peace be upon y o u from us for e v e r . " T h e great prophet Moses ascended Mount Nebo w i t h great m a j e s t y , crowned w i t h light, all the hosts of the heavenly angels gathered to meet him. W h e n he was parted from the congregation and began his ascent, the congregation of Israel cried out a v e r y loud, bitter, tearful cry t h a t went up to heaven. He would ascend a little and look behind him, and from his eyes tears would fall like the rain from the s k y onto the congregation behind him. He would ascend a little and look behind h i m ; he w a s like a mother having sucking children, w h o had none to h a v e compassion for t h e m after her. He would ascend a little and look behind him, blessing the congregation w i t h the blessing w h i c h he pronounced on t h e m on Mount Sinai: May the Lord, the God of your fathers, make you a thousand times as many as you are, and bless you, as he has promised you! (Deut. i. 1 1 ; Targ.). He was ascending gradually, his soul glad to meet his Lord, looking t o w a r d the t o p of the mountain and seeing the h e a v e n l y angels ready to meet him. W h e n the great prophet Moses reached the t o p of Mount Nebo, he saw the rows of angels set there to meet him, and all the congregation of Israel d o w n below, their eyes on him. A s they could w a t c h him, so he could w a t c h them. B i t t e r w a s the hour at w h i c h the great prophet Moses entered into the cloud 3 8 and w a s enveloped like the light (that is extinguished).When the great prophet Moses w a s hidden from the sight of the congregation of Israel, every one of them was in distress and tears. T h e y were all s a y i n g to one another, "Moses the prophet is hidden a w a y . P e a c e be upon him from us for e v e r ! " 38

Cf. Acts i. 9.

V. §.3

The Ascent and Glorification of Moses

203

How great was the distress among the congregation as they all stood in much grief, saying aloud, "The great prophet Moses has gone from among us. Woe to us!" Their cry went up to heaven. While they each said this, tears dropped like rain from their eyes. Far be it from you, 0 crown of the Righteous! Far be it from you, 0 deliverer of the Hebrews! Far be it from you, 0 establisher of the Favour! Far be it from you, 0 revealer of wonders! Far be it from you, 0 receiver of the tablets! Far be it from you, 0 faithful one of God's House! Far be it from you, 0 you who pierced the veils! Far be it from you, 0 you who trod the fire! Far be it from you, 0 Man of God! Far be it from you, 0 you who were called a god! Far be it from you, 0 you with whom God spoke mouth to mouth Far be it from you, 0 you the light of whose face shone! Far be it from you, 0 you whose voice was heard with God's! Far be it from you, 0 you who brought life to the generations for ever! Who will pray for us after you ? Who will make atonement for our sins after you ? Who will have compassion for us after you ? Who will extinguish the fire of wrath from upon us after you ? All this from Israel, while the heavenly angels rejoiced at his approach. They were descending from the high place to honour him. All the powers 39 descended onto Mount Nebo as their Creator commanded them, for he was the faithful, true one. The Glory drew near to him and embraced him, while all the hosts of the hidden regions and of the revealed ones came to do honour to Moses the Man. T H E W A T E R S glorified him seven times : 40 into the waters of the Nile he was cast; the waters of the Nile he turned to blood; the waters of the sea he divided with his rod; the waters of Marah were made sweet with a leaf; the waters of purity he wrote with his hand ; 41 in the waters of the trough he washed; 42 and his teaching was like waters. 43 Exalted for ever is this prophet whom all creatures honoured! HEAVEN glorified him seven times: he taught at the beginning of his Scripture t h a t it was the first of all created things ;44 he stoned his enemies with the hail from heaven which descended on the Egyptians; he subdued the rebellious from heaven at the time when he wrought the wonder of darkness; his prayers brought down 45 the Manna from heaven with great might; on the top of Mount Sinai he wrote the 39

40 In the Pauline sense; e.g. Eph. iii. 10. For the number 7 in the later legends 41 42 about Moses, v. Heidenheim, Bibl. Sam. I I . 19. Cf. Num. v. n f f . I.e. when 43 44 he dwelt among the angels. I.e. in fluency and purity. I.e. as Gen. i. 1. 45 M S S niDaN 1. (root - p a ) ; so A .

204

Book V

The Death of Moses

V. § 3

blessings of heaven ;46 and he will give the rain for your land in its season (Deut. xi. 14); heaven gave ear to his words when he said, "Give ear, 0 heavens, and I will speak" (Deut. xxxii. 1). Exalted for ever this light which shone from Amram and Jochebed. 47 T H E E A R T H glorified him seven times: he wrote at the beginning of Genesis The earth was without form and void (Gen. i. 2); earth trembled because of him on the third day, as he wrote in the law And the whole mountain quaked greatly (Ex. xix. 18); he wrote of the natural state of the earth—And the land will yield its increase (Lev. xxvi. 4; Targ.); it swallowed up his enemies as is written, And the earth opened its mouth and swallowed them up, with their households (Num. xvi. 32); he was exalted above all the descendants of Adam as he wrote, Now the man Moses was very meek, more than all men that were on the face of the earth (Num. xii. 3). Exalted is this great prophet Moses to whom the Lord of the world said, "Go up to (this) mountain of the Abarim"*8 (Num. xxvii. 12, Deut. xxxii. 49); and he ascended Mount Nebo and the Lord showed him all the land (Deut. xxxiv. 1; Targ.). This was a great wonder, none like it! When earth saw heaven listening to his words with fear, it (too) was afraid and listened to his words, as he said, "And let the earth hear the words of my mouth" (Deut. xxxii. 1; Targ.). All this happened to the great prophet Moses, like whom there has never been any man from the sons of Adam. F I R E glorified him seven tines: fire's first dealing with him was on Mount Sinai at the beginning of his prophetic mission; it was revealed to him in the Bush; from it call was made by name twice—"Moses, Moses" (Ex. iii. 4)—a great wonder the like of which has never been in the world and never will be! From the fire he was called on the morning of the day of Horeb, from the top of Mount Sinai in the presence of six hundred thousand; fire flaming up to the heart of heaven, as he said, "While the mountain burned with fire to the heart of heaven" (Deut. iv. 11); then he trod in it with his feet and was not harmed by it; it was like a plant with the dew of heaven on it under his feet; in the holy Sanctuary, when a priest offered the offering for Aaron and his sons, fire went forth from the Lord and consumed all that he had put upon the altar (Lev. ix. 24). He praised and worshipped the Lord of all the world, the doer of all wonders. Exalted for ever be this great prophet who quenched the excesses of the fire; so also his prayer quenched the fire, as he said, "And Moses prayed to the Lord, and the fire abated" (Num. xi. 2). Fire consumed his enemies, as he said, "And fire came forth from the Lord, 4*

I.e. the Ten Commandments.

47

In the Liturgy (passim) the coming of Moses

to earth is conceived in astrological vein. F r o m the 'constellation' and Jochebed the light of Moses shone prior to his incarnation.

film)

48 A

of A m r a m

'the Hebrews'.

The Ascent and Glorification of Moses

v . §.3

205

and consumed the two hundred and fifty men offering the incense" (Num. xvi. 35).49 Commemorate well always this great prophet for whose sake all this was done and let no one ever have enough of commemorating him !50 T H E C L O U D glorified him seven times: the first of these seven was, wherever his feet walked the cloud preceded him; when he led Israel out of E g y p t as he said, "And the Lord went before them by day in a pillar of cloud" (Ex. xiii. 21). Such was the status of the great prophet Moses! Who can mention even a little of his glories ? The cloud shone before him and there was manifested to him a mighty wonder within it, for it was not the cloud's normal function to shine, but rather its normal function was to be dark. Through this great prophet Moses it both illumined and darkened; 51 so he said, "And there was the cloud, the darkness, and it lit up the night" (Ex. xiv. 20).52 When the Man Moses saw this event in the sea, for it was illumining all the beloved and darkening the enemies, he praised his Lord, the doer of wonders and miracles, saying, " W h o is like Thee, O Lord, among the g o d s ? " (Ex. xv. 1 1 ; Targ.). Exalted for ever is this holy prophet, to whom the Lord of divinity said, "Lo, I am coming to you in a thick cloud, thai the people may hear when I speak with you and may also believe you for ever" (Ex. xix. 9). Great was the morning of Mount Sinai, the morning of the third day, in which exceedingly great tremblings were manifested—hosts and powers and foundations and angels, thunderings and lightnings, lights and fire blazing to the heart of heaven, the cloud of which we have just spoken, by reason of the great prophet Moses, the Man of God. He dwelt on Mount Sinai and the Lord called to Moses with great might and Moses went up; He addressed him face to face. There the cloud glorified him. When his Lord came to him in it, He made him to hear His voice calling from the midst of the f i r e — " I am the Lord your God" (Ex. xx. 2; Targ.). The cloud covered him at the time when he was told, "And I will cover you with my hand until I have passed by" (Ex. xxxiii. 22). The powers supported him, the forces comforted him. the Glory came to meet him; the great Lord descended in the cloud and stood with him and proclaimed the Ten Words (Ex. xx) with the mouth of divinity. The Lord's peace be upon Moses the Man, who achieved a high degree which no other man has possessed. 53 49

A s S.P., w i t h v a r . l a - n p n .

50

Or 'mentioning him'. T h e practice of commemorating

Moses or simply mentioning his name often seems to h a v e developed widely among the Samaritans up to and after the great 14th century revival. I n m a n y 14th century and later M S S e v e r y service is completed b y 'the peace oi the Lord be upon Moses' and often w i t h prayers expressed on his behalf in a w a y corresponding to the Islamic Tasliyah.

51

F o r "jspi.

52

A s S.P., w i t h var. T i r .

and darkening the whole night'.

53

A

'and the cloud was illumining

L i t . 'sat' (upon the seat of his status).

Book V

2o6

T h e Death of Moses

V. §.3

W h e n the great prophet Moses erected the Sanctuary, the cloud covered all that he had made, as he said, "Then the cloud covered the tent of meeting" (Ex. xl. 34), and the Glory of the Lord dwelt within the veil, and the cloud abode on the Sanctuary m a n y days. A t the time when he says, "Arise, 0 Lord" (Num. x. 35) and "Return, 0 Lord" (Num. x. 36); the peace of the Lord be upon him who saw such greatness ! There has not arisen and never will arise his like. A t the time God said to him, "Come up to me on the mountain" (Deut. x. 1 ; Targ.), when he went up to Him and the cloud covered him for six days, his body was holy and holiness was (thereby) increased. He ascended from human status to that of the angels. He was m a k ing supplication during the six days and prostrating before the K i n g of all kings; he saw the Sanctuary of the Unseen spread out in the fire within the cloud. He was called on the seventh day from the midst of the cloud and he saw the ranks of the angels in their array. He descended from the mountain with great might—none like it! In the case of each of these things described there was a great wonder. How can death approach him ? B u t the judgement of death is the judgement of the True One. God thereby judges all the human race. N o one in the world escapes it; neither prophet nor priest, king nor judge, not any of the creatures, for they all go in this path. 5 4 How great the hour at which the great prophet Moses stood on the top of Mount Nebo, and all the heavenly angels were doing him honour there. His Lord exalted him and He unveiled the light of his eyes and showed him the four quarters of the world. Great was the j o y that was in Moses' heart when He revealed to him the sequel to the D a y of Vengeance, so that he did not fear death. Great was the j o y that abode in Moses' heart when he saw the angels standing about him, on his right and on his left, behind and before him. The great Glory took him b y his right hand, embracing him 5 5 and walking before him. The great prophet Moses raised his eyes and saw Mount Gerizim. He prostrated and went down on his face; when he arose from his prostration he saw the entrance to the Cave opened before him. W h e n he saw the mouth of the Cave opened, he wept for mankind 5 6 and praised Him to w h o m belonged everlasting life. Great was that moment when the great prophet Moses lowered his head and entered the Cave. He turned his face toward Mount Gerizim and lay down on the ground, looking straight in front of him. God made sleep to fall upon him 5 ' and his soul departed without difficulty without him knowing. 5 8 51

=

)

¿t *** (ductus), or as Jew. Targ. jtotd (= stbtodk) from Latin strata (so

J Hr»)-

55 A

A d a m (Gen. ii. 21).

'it' (the hand). 58

56

But

A

'Adam wept'.

57

A s with the first

K add. (v. n. 61 of text): 'there were four caves prepared

from the days of Creation, the C a v e of Machpelah for the Righteous of the world, the

V. § §.3,4

Commemoration of the Righteous

207

So Moses the servant of the Lord died there (Deut. x x x i v . 5 ; et seq.) as his Lord had said concerning him, "My servant Moses" (Num. xii. 7). So Moses the servant of the Lord died there. He submitted himself to his Lord, as a servant to his master. So Moses the servant of the Lord died there, according to the comm a n d of the Lord. G r e a t is this m i g h t y prophet all of whose actions were in accordance w i t h the Lord's command. § 4. C O M M E M O R A T I O N O F T H E R I G H T E O U S Commemorate well for ever the great prophet Moses who b y his death wrought great sorrows 5 9 which cannot ever be estimated. The sun of divine F a v o u r has been hidden away and has entered into the Cave. It will not rise or appear again. The mouth of the Cave has been closed b y the Divine One and it will not be opened or known until the D a y of Vengeance, as He said, "But no man knows the place of his burial to this day" (Deut. x x x i v . 6). T h e pillar of cloud which went before him has been removed and will not be seen ever again. The pillar of fire which shone b y night and day will not appear ever again. T h e Manna which descended from heaven through him at God's command has been cut off and will no more descend after his passing. T h e shining light which abode on his face is w i t h him in his tomb. It will not abide ever again on another's face. T h e prophethood w i t h which he was vested, of which he was worthy, has been hidden a w a y and no man will ever again be vested with it. His names are ten, described as Son, Child, Servant, Good, Prophet, Faithful, Righteous, Moses the Man of God, K i n g , Judge, Priest, Teacher, Supplicater, Deliverer, Saviour, Choice One, 60 A commander's portion was reserved (Deut. xxxiii. 21). 61 The peace of the Lord be upon him from us for ever! T w o brothers were sanctified 6 2 —Moses and A a r o n ! The one a prophet, the other a priest; the one trod in the fire, the other consumed w h a t was left over b y the fire. T h e one died on the Goodly Mount and was buried on it, the other died on Mount Nebo. Look further on these two holy ones, Moses and Aaron. The great prophet Moses—the wonders that were wrought through him from heaven were hail, locusts, darkness. T h e great priest A a r o n — t h e wondCave of Mount Gerizim for the divine dwelling-place, the Cave of Mount Hor for the priesthood and the Cave of Mount Nebo for the prophethood. So D, L at end of Book II. 69

So

A.

64

Apparently for s a i (so D. 1 marg.).

'consecrated themselves'.

61

As S.P., with var. ppin.

62

Or

2O8

Book V

The Death of Moses

V. §.4

ers that were wrought through him were from earth, the blood, frogs, gnats. 63 When the great prophet Moses stretched out his hand over the water of the sea, it was divided and fire was manifested which destroyed hosts, as He said, "Thou sendest forth Thy fury, it consumes them like stubble" (Ex. xv. 7; Targ.). The great priest Aaron raised his hands over six hundred thousand and blessed them. Fire came forth from before the Lord and consumed the burnt offering and the fat on the altar. Aaron addressed all the congregation of the Israelites in the desert and the glory of the Lord appeared in the cloud. When the great prophet Moses went out and addressed to the people all the commands of the Lord, the Lord came down in the cloud and addressed him. Exalted be these two for ever, the like of whom has not arisen from mankind. How does the death of Aaron compare with that of Moses ? Aaron was buried by men; Moses was buried by the Divine One! There were three good men who were glorified in their d e a t h — Jacob, Aaron and the great prophet Moses. Jacob was buried by Joseph the king, as He said, "So foseph went up to bury his father" (Gen. i.7; Targ.). Aaron the priest was buried by Eleazar his son and by the great prophet Moses. The three of them went up to Mount Hor. 64 Moses and Eleazar descended from the mountain. All the congregation realized that Aaron had died. The great prophet Moses went up Mount Nebo to see six hundred thousand and all the angels waiting to meet him. When he reached the top of the mountain, the cloud came down and lifted him up from the sight of all the congregation of Israel. 65 He was buried there by God, as He said, "And He buried him in the valley.. but no man knows the place of his burial to this day" (Deut. xxxiv. 6; Targ.). What is 'this d a y ' ? It is the D a y of Vengeance. Great was the tree which was planted in the garden of Amram. Of its fruit all the generations of the world are supplied for ever. Great was the tree which was planted in the land of E g y p t and grew up in the desert and was cut off on Mount Nebo. Moses was a hundred and twenty years old when he died (Deut. x x x i v . 7)—twenty in E g y p t , sixty in Midian, forty in the desert with exceedingly great exaltation in prophethood, in prayer, in fasting. His eye66 was not dim, nor his natural force abated [ibid. Targ.). His eye was not dim—so in the case of his fathers, the Righteous of the world. His eye was not dim, for he was prepared for the recording of the law, and to 63

This differentiation matches the Bibl. account. The three plagues wrought b y

M o s e s — E x . ix. 23, x . 13, 22. The three b y A a r o n — E x . vii. 20, viii. 6, 17. m i o "liu, which seems to be based on the biblical nn i n . So wording here is close to Acts i. 9.

66

A

'Mount Hor'.

Plur. in this Aram, version, el seq.

64 65

MSS The

v. §.4

Commemoration of the Righteous

209

see the four quarters of the world. Nor his natural force abated, for he was vested with the Form 67 which Adam cast off in the Garden of Eden; and his face shone up to the day of his death. He did not alter his pronunciation, 68 for it had to pronounce the letters of the words of the law and he had to teach the reading of it to all Israel. And the -people of Israel wept for him .. thirty days (Deut. x x x i v . 8; Targ.), and the weeping has never ceased in the world. The status of Joshua the son of Nun, the disciple of the great prophet Moses, became high in the eyes of all the congregation of Israel. Joshua the son of Nun was full of the spirit of wisdom, for Moses had laid his hand upon him (Deut. xxxiv. 9).69 Thus he was exalted and his status made high for ever. Moses the son of Amram—let no man ever be satisfied with the mentioning of him! Moses the son of Amram was honoured by God in his life and in his death. He wrote the law at the command of the Lord and taught it to all Israel at the command of the Lord, as He said, "Put it in their mouths" (Deut. xxxi. 19), and he wrote at the end of this law which he received And there has not arisen a prophet since in Israel like Moses (Deut. xxxiv. 10), who has done wonders like those which Moses wrought in the sight of all Israel (Deut. x x x i v . 12). Moses commanded for us a law (Deut. xxxiii. 4) at the beginning of which is the name of God (Gen. i. i), at the end of which is the name of Moses (Deut. x x x i v . 12). Commemorate well for ever the Righteous of the world, the origins of righteousness, Abraham, Isaac and Jacob, who lie in the Cave of Machpelah. 70 Commemorate well for ever Joseph the righteous, The Fruitful Bough (Gen. xlix. 22), who lies in the Piece of Land (Gen. xxxiii. 19). Commemorate well for ever him who lies on Mount Nebo, the righteous, faithful Moses the son of Amram, the Man of God and the faithful of the Divine One, who was vested with shining light, the receiver of the two tablets, the one entrusted with the things unseen and seen, Moses the prophet. Commemorate well for ever the ministers of the holy Sanctuary, Aaron and Eleazar, Ithamar and Phinehas. Commemorate well for ever Joshua and Caleb and the Seventy Elders. Blessed is our God for ever and blessed is His name for ever. There is only one God. 68 Lit. 'tongue'. See Book VI, § 3 for 67 A 'light' for its usual rendering 'face'. more detail on this. 69 Mixed Heb. and Aram. (Targ ?). 70 K's add. (v. n. 72 of text) 'Every prayer in their name is accepted' reflects the thought of a later era, when the influence of Christianity and Islam had made itself felt in a permanent way.

14

BOOK VI MISCELLANEOUS TEACHING

Also by Marqah, an Exposition dealing with the Twenty-Two Letters which are the radicals for Hebrew speech. § i . T H E N A T U R E OF C R E A T I O N Thanks be to the God of gods, Owner of divinity, Possesser of eternity, enduring in sovereignty, Lord of oneness, One, Peerless, Mighty, Awesome, Faithful, Fashioner, Orderer of all by His command, without help, without associate, without a second, without a companion, 1 without any connected with Him. Magnify Him and praise His power over the manifold creations! He created ten things that bear witness to His might, that show Him to be great and mighty: the period of light and the period of darkness—unalterable witnesses! And the four seasons which He ordered by His might, which He established as four testimonies, and thus come the four elements which make what is created to develop. Observe these things and realize that they are evidences testifying of Him that He is one in His essence. When He brought into being light, it was manifest to the whole world. He ordered it in His greatness and the light of the sun was produced from it, and also that of the moon and all the stars. 2 So He willed 3 a season for the light and a season for the darkness, each of these according to order. There are four seasons, entirely independent of each other: The first of the seasons is like a good mother giving birth to children and having compassion for them because they are weak, lest hardship should come and all of them perish in an instant. The second season is like a good father, who brings up his children in wellbeing, 4 so that they may grow up and that every fruit that is desirable to behold and good to eat may be revealed in them. For if the hand of conquest were to reach them, no fruit would appear and no foliage. The third season is the season when all that takes place in the first two is brought to fruition, is perfected in it. Now if there should be any weakness in its growing power, all would perish in an instant and would not survive. The fourth season makes the elements of all these seasons which have been discussed to develop. So A , providing a better sense. 2 This doctrine of the existence of primordial light is rather repudiated b y Abdallah b. Solomon (14th century), who stated (C. p. 324) that there were no pre-existent models for creation. 3 So in the Gnostic system of Basileides. 4 As often for np^K (so A ).

1

214

Book V I

Miscellaneous Teaching

VI. §.i

See the order of these four and realize that you are of necessity like them. Learn from these and make your mind to acquire illumination. Observe the four which make the thing to be created to develop, and realize that in yourself there are important evidences. When the created thing is perfected by the will of its Creator out of the four elements, He brings them forth by His power. He has created four divisions in you (too), so that you may exist and be developed with power. These four are desire and idea 5 and conscience and reason-hidden deep within you. He who created them knows their true state. Each one of them has a powerful controlling force in your body which brings about your intellect. 6 O seeker after wisdom, order yourself and learn what is of value for you in it. Be not far from your Creator, by doing what will harm you, for you would then be an enemy to the True One, and there would dwell within you all impurity. Proclaim at all times in your heart and soul that there is only one God! He is Just and Upright, Glorious, Hidden, Manifest! W h a t king is able to stand before Him ? His crown is eternal life. Life is 'borrowed' from Him for a season and He is the owner of all the seasons. He created all and fashioned all; He sustains all by His mighty power. He lifted up heaven on high without pillars and crowned it with manifold wonders. He supplies its needs both from it and within it, so that He makes known thereby the magnitude of His power, for the earth produces of its own essence and it needs the extent of heaven. Say not in your mind (simply) that the earth is set upon the marine depths! B y mighty power He ordered your mind to investigate wisdom, so that what you say about this matter may be right. The world does not rest on water, but it is set only on fire and water. If it were on water only, its substance would destroy all the trees in it and also the vegetation. There are many analogies for this. Even if trees had in them any power to prolong their existence—fire is not mixed with water a n y w a y — i t s moisture would harm all the trees and vegetation and grass, everything! B u t it. does establish the elements and multiply growth. Some men have said that our Lord derived this creation from the mass of the sun. Reply now to them: Y o u have not missed the mark when you say this. Y o u have spoken only on the basis of knowledge. Whence was the mass of the sun derived unless from the greater light 7 and the fire from it ? The radiation of energy covered it, for it is not possible for a mass to exist as distinct from it. 8 Tell them that and 5

Or 'association of ideas', or 'reaction'.

7

I.e. the Pre-Creation light from which the sun's light derived.

6

I.e. the four parts contribute to thought. 8

I.e. independently

of the energy. Matter & energy thus equated is a Neo-Platonic concept current in Marqah's day.

VI. §|.1,2

The Use of Wisdom

215

make investigation along with them of this.9 You need do no more! Happy are you if you comprehend this and realize the might of the Creator who created this. These creations are magnificent and great. It is not possible even for a knowledgeable man to know the might of the Creator. These are mighty creations—great is the Creator of them— and it is not possible for even a knowledgeable man to know His greatness. These are magnificent creations; they teach that their Creator is great and mighty. It is not possible for mind to comprehend His power. Such mighty divinity! Such powerful dominion! Such eternal sovereignty ! Such everlasting greatness! Such farflung power! Who is there can stand before it or can compare it ? Who possesses creations like Him or wonders like His or such striking phenomena as His ? His power is in the heavens above and in the earth beneath. There is no place outside of His control; all places He made, fashioned, perfected, set in order, made ready. He supplied their needs. What is in the heavens is in the heart, just as what is in the earth is in the imagination.10 What is in the four quarters is in the reason, just as what is in any place is in every inner thought. Who can estimate what He is or know how He is? 1 1 From His creations is He known; from what He has made is He comprehended. Let us be sincere before Him and worship His magnificence and say, "There is only one God." § 2. T H E USE OF WISDOM Since this important matter is now understood, keep steadfastly to it. May His grace be ever upon you! Adam knew it and by it was safe. It saved him from the opposite of what he did. Abel knew it and he did a pleasing deed. Woe to Cain for what he did in his soul! Enosh knew it and called on His name, and He made him a root to the whole human race. 12 Enoch knew it and to it had recourse; he walked in obedience before Him and He rewarded him. Noah knew it and to it was led; it delivered him from the Flood in his ark. Abraham knew it and walked before Him (obediently); thus he became the first of the Righteous of the world. A unique statement for a teacher of religion at such a time, that his pupils should marry science and religion. 10 A Neo-Platonic (and Platonic) thought. 1 1 I.e. what is His modus vivendi. 1 2 Humanity viewed as a great tree on the earth which has maiy roots; these are the men of merit from Adam through the Righteous Three (Patriarchs) through Moses to the end of time.

9

216

Book V I

Miscellaneous Teaching

VI. §.2

Isaac knew it and eagerly 1 3 reached out to it; he became the root of all the sincere. Jacob knew it and had recourse to it; it preserved him in wellbeing and crowned him with honour. Joseph knew it and fled to it; it saved him from any evil deed. Moses knew it and was where it placed him; it brought him to his status—wholly successful. Aaron knew it and by it was made great; he became the spokesman of the sea of forgiveness. Eleazar knew it and to it held fast; he inherited all that was his father's and occupied his position. Phinehas knew it and hastened to it; it brought life to his descendants and the congregation as well. Joshua knew it and sought it sincerely; he was given a portion not granted to others. Caleb knew it and lived b y i t ; his Lord placed him in the place of truth. Observe those who knew it and who kept closely to it with heart and soul. He set out a collection of panegyrics on them; an everlasting covenant was made with them! Let it not be annulled! B y reason of what transpires according to our merit we live throughout all generations. And now observe the evildoing of men. They knew it as well, but they wanted something different from it. The evil serpent spoke in its name and got up treacherously and made nakedness known; it fell from its might and was blotted out and wore the Curse—no escape from it can ever be! Cain knew it and put on treachery; he was placed under an extremely great curse. Enosh, his sons and all his family, knew it and despite that they provoked it. The People of the Flood came in like manner; the Flood came and destroyed them in a flash. All who lived on earth perished with them. Cush and Nimrod also knew it and were zealous in what they did. Similarly, when the People of Sodom deserted the knowledge of it, they all perished in a flash—a very hideous destruction! When Pharaoh and his host deserted the knowledge of it, see what happened to them! When Amalek and his people deserted the knowledge of it, memory of them was obliterated from off the face of the earth. When the Calf-Makers forgot it, they all perished in the catastrophe and their guilt remains upon them until the D a y of Vengeance and Recompense. 18

Lit. 'his neck was stretched out to it'.

The Use of Wisdom

V I . §.2

217

When Korah and his assembly deserted the knowledge of it, the earth swallowed them up and engulfed them. Observe all those who provoked God—how they became an example to all the generations of the world. Do not desert the truth, O sons of the beloved, and do not forget what your fathers have taught you. It is not right for you to be disobedient, or to be called 'errant and disobedient son'. This is a world made perfect in every good thing; all that is in it is of honour and appointed for you. These heavenly glories magnify you and strengthen you with benefits for your continued life. Do not allow yourself to be cut off from this, for you would be confounded 14 among all the creatures of the world. Leave the path of error, for it destroys its inhabitants and increases all distress for them. Woe to any man who dwells in a place where he sees destruction, yet he does not leave it! He is defective in mind who acts like this and he places himself in great trouble. We act like that, for we are in affliction; yet there is relief before us. We are possessed of darkness, 15 yet we have abundant illumining light within our grasp. We are possessed of darkness, witness the many sinful actions we do. W7e are possessed of darkness in what we manifest of all kinds of distress. We find ourselves in all sorts of transgression and we are unable with all our power to put an end to them. Woe to us for the harmful actions we have done among ourselves. How long are we to be smitten with judgements and every day to do what brings us guilt? We are not chastened by them or ashamed of doing guilty actions. We hear the 'Blessing' sections, 16 but we do not act in accordance with them. How can blessing be brought about for us, when we have not carried out a single statute ? Man seeks his reward when he has done not a thing! The only reward comes from appropriate merit. Greatness belongs to our God, who commanded for us actions for which He would give us rewards in righteousness. Anyone who seeks to give what is right by his own will, if he wants he gives and if he wants he does not give. He who has dealings with a man and the man wants his reward from him, will not be able to turn him away emptyhanded. See what God said concerning it: The wages of a hired servant shall not remain with you all night until the morning (Lev. xix. 13). He shows thi.t there is considerable guilt in such action. You shall not shut your hand against your poor brother (Deut. xv. 7; Targ.), nor do such a deed, 14

So A . The root -p"lO is to be compared with m o

Arabic Aiji.,

and so 'confused, confounded'.

W a d s (Ex. xx).

16

(as in Jew. Targ. and Syr.) or

For n^Dp et seq.

16

I.e. The Ten

2l8

Book V I

Miscellaneous Teaching

VI. §.2

for it is stored up with Him, since it is a vital commandment and the man w h o carries it out will be recompensed with all good. I t is good for us to purify our heart and know the truth and fill our heart w i t h the instruction of knowledge, and then teach all the nations. Thus our Lord has taught us that we possess light that illumines the world, written b y God's finger and descended from the Holy Habitation. Its origins have been heard from heaven with ten great, m i g h t y wonders—fire, lights, darkness, cloud, thunder, lightning, the sound of the trumpet, mighty quaking, great stillness, the assembly of the angelic r a n k s — a mighty, incalculable affair! It happened on a day that has no equal and the like of which will never again be seen. The book we possess is a book of truth, but all the writings of the prophets are foul things. 1 7 Of this our Lord has taught us in His Scripture : So they followed in thy steps and received direction from thee (Deut. xxxiii. 3). 18 He reinforced this b y saying, "When Moses commanded us a law" (Deut. xxxiii. 4). Consider this honour—like which there is no h o n o u r — a n d realize that no people have been honoured as y o u have been, that He has not given to them as He has given to you. If you substitute some foul thing for it, y o u will bring shame on yourself before the Lord of the world. He it was who selected you thus and made you to hear His voice and taught y o u and appointed Moses for you as a good teacher to teach y o u all fine instruction. If you forsake it, woe to you for t h a t — i n the beginning and in the end! W o e to you for what you have done in evil action that destroys the doer of it. Y o u are not chastened b y words or b y afflictions or b y loss or change or rejection or cursing or trial or destruction, no matter what chastening you receive. O poor one, who has multiplied destruction w i t h merry heart, with what mind have y o u done all this ? W i t h what light have you seen, or whom do you resemble, or from whom have you learned evil things which have slain y o u and befallen y o u and removed your crown and taken from y o u kingship and removed the days of divine F a v o u r from you, so that y o u h a v e forsaken the fear of A d a m and learned the jealousy of C a i n — h e has arisen from y o u forsaken and outcast, and everything is unattainable for y o u ? He curses you and banishes you. In every place y o u are a slave to your enemy and they are not pleased with y o u ! This is the recompense that corresponds to the action. There will be recompense, for God is too righteous for y o u ! Therefore perhaps you will feel ashamed and be wholeheartedly sorry for yourself and be removed from it with your whole effort. D o not be an enamy to G o d ; y o u would destroy yourself! God is everlasting in His existence. He 17 18

If an attack on the Jewish prophets, it is the only clear instance in Marqah's writings. As S.P., with var. "jTiTvaia.

V I . §.2

The Use of Wisdom

219

will not suffer harm through your rebellion; indeed it is you who will suffer harm in this! Y o u were not created for this, nor were you developed for this. You were not honoured for the sake of this! Make your full effort to be righteous, that you may be capable of all that. You are the son of good men. From the iron furnace they were delivered with manifold great wonders. They passed through the Red Sea and heard the voice of God and they hearkened to it. They saw their enemy perish; he sank into the sea, while they were saved. The evil one who came sought what was not his; he was slain by the power of God,while they were proclaimed 19 in a book wholly of life, made perfect with commandments lifegiving to those who keep them. It was written by the finger of God and it descended from heaven in two stone tablets. It was established from Creation; it was made in the light; 20 it was made known from the mouth of its Composer; a prophet received it, who was worthy of this glory from his very birth. Salvation was wrought for the congregation of the Hebrews. The glory was revealed by reason of him; the angels assembled to magnify him by reason of his perfection, as when the wonders were brought together before him. Glory came to strengthen him, as when the good 21 came and vested him with the crown of holiness. It appeared and anointed his body with faith; it came and set out laws22 for him. Consider this great prophet Moses whose position God exalted in both worlds. He honoured you too in what you heard. See how the light submitted before him when he entered into it and received the tablets. See how the darkness was dispelled before him and had no power over him. See how the fire submitted its power, so that he trod in it and it was like dew to him. See how the water's waves were stilled 23 through fear of him, when he was cast into it. Divinity said to him, "Come in peace! For your sake I appeared to bring forth my wonders." The Glory said to him, "Come in peace! I will make my glory to pass before you." The angels said to him, "Come in peace! O faithful one of God. We cannot turn away from you ever." Honour said to him, "Peace be to you, O teacher! 24 I am fitting for no man but you." Good said to him, "Peace be to you, O Lawgiver. 25 I am about to honour you." Holiness said to him, "Peace be to you, O Man, for whose sake I was made." I shall multiply all good." 20 I.e. the primordial light. 21 A ' y ^ ' j - reading npiriKl 'were honoured'. 22 1 A 23 21 A 'light'. If = j^dto !, but oi>tc. Or = Hoph'al. So . Root uncertain, possibly a denominative from Latin just-, or connected with [X7](jT(op (counsellor). Cf. 25 = vojxuco?. also the proper name in Gen. Rabba s. 50.

19 A

220

Book V I

Miscellaneous Teaching

VI. §§.2,3

Faith said to him, "Peace be to you, O leader who led six hundred thousand." Righteousness said to him, "Peace be to you, 0 son who grew up excellently in m y care." Just as these did him honour, so the world bowed before him and said, " E x a l t e d is this prophet whose Lord magnified him and who was worthy of i t . " See him enter into the fire to receive from the right hand of God the tablets of the covenant, the autograph of the True One. When God willed and gave His autograph to the great prophet Moses in the two tablets of the covenant, after He had made Israel to hear His voice above Mount Sinai, He wrote them on both sides of the tablets, the one then the other. After this Moses went back and requested the words of mercy 2 6 which are attributive names. Our Lord appeared and wrote before him these scriptures which He wrote by His greatness. §3

§ 3. T H E W R I T I N G O F T H E W O R D O F G O D A question now. Give ear and apply your mind. Listen to it. When God wrote the Ten Words (Ex. xx) He first of all wrote twenty-two letters which are the basic elements of the words of the law. When the Glory proclaimed the Ten Words before him, which He magnified, He proclaimed them in the beginning and you will find that they are not defective, except for the letter Tit 2 7 alone. The Lord, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty, visiting the iniquity of the fathers upon the children and the children's children, to the third and fourth generation (Ex. xxxiv. 6-7). 28 When the True One proclaimed the first Ten before him,the Glory repeated them before him. He responded and also proclaimed ten. When the True One proclaimed, he was not permitted to proclaim, but when the Glory proclaimed he was permitted to do so. The first of the Ten which the Glory proclaimed was L O R D ( Y H W H ) and the last of them the word F A I T H F U L N E S S (>EMET). The first of the Ten which Moses proclaimed was T H E L O R D , S L O W T O A N G E R and the last of them the expression F O U R T H G E N E R A T I O N . 2 9 2*

I.e. E x . x x x i v . 6 - 7 , as below.

27

Petermann, op. cit. T I T . W e have here (Hebrew) a

S a m . tradition that the Heb. script & alphabet did not exist before the Sinai T h e o p h a n y . 28

A s S.P., with var. d1®11?® & a l B' , 3T. This passage set out to show t h a t only T i t is

missing of the t w e n t y - t w o letters of the alphabet.

29

I.e. the first Ten = E x . x x x i v . 6b;

the second Ten = E x . x x x i v . 6c—7. Thus Moses was allowed to proclaim the W o r d s of Blessing, except for the divine names and attributes at the beginning.

The Writing of the Word of God

v i . §.3

221

Where is there the like of Moses and who can compare with Moses, a prophet to whom there is no like among all mankind? When God appeared to him in the Bush, he found twenty-two letters written before him with devouring fire; by means of these Moses expounded the law. They are the elements of the words of Hebrew speech. Let us picture him as he wrote the law and divided up its sections as God had commanded him. From the first version30 he left out TIT and from the second version he left out six letters; they are NUN," SIMCAT, PHI, SADI, QOPH, TAV. Moses only expounded the holy Scripture when God commanded it. The Glory and the assembly of all the heavenly angels and the Pristine God were gathered together when He wrote with His own hand, while these stood by and magnified the commandments and commanded what must be done. The Divine One appeared and established the covenant. The Glory appeared and magnified what was good. The angels came to magnify what was glorious and they were all assembled for Adam. The Divine One formed him and the breath of life was breathed into him. The Glory made him complete with a great spirit; the two of them were clad in two crowns of great light. The Divine One put in him a perfect mind and the Glory gave him powerful illumination. The Divine One also glorified him with speech and the Glory glorified him with perfect knowledge. The angels were witnesses to him of what he would do and they are all gathered in every place where God is mentioned in truth. We turn from this to matters that involve ourselves. Let us enquire of the origins of wisdom, why the sections of the law were not written with all of the twenty-two letters, but were in fact written with the absence of seven. I have already revealed them to you, that you may understand. As for there being seven, no more, nor less, it is good for us to enquire into this mystery. TIT, NUN, SIMCAT, PHI, SADI, QOPH, T A V . Consider this mysterious matter which God deliberately wrote before you. The letters I have revealed to you, and their number as well. It is good that you should understand them. Their total amounts to seven hundred and eighty nine, which is informative and instructive about a momentous matter. 30

mDOK =

tCTTopia

here.

Book V I

222

Miscellaneous Teaching

VI. §.3

The first of them is T I T and the last of them T A V , nine at the beginning and four hundred at the end, each bringing understanding to pass, because it speaks and makes itself complete with all knowledge, for knowledge is a light that shines in the heart; any heart that has no knowledge in it as its companion is as a blind man groping in the dark, 3 1 for knowledge is a ladder set up from the heart to the Divine Place. If the heart is sincere, it sees every wonder as it really is. When the heart of Jacob was full of the spirit of wisdom, all good was brought about for him, for the wisdom that was in it was true knowledge. He slept at ease; all glory appeared to him; increase above what he had sown was given, for it had been insufficient. Thanks be to the K i n g who recompenses each doer according to what perfect work he put first. This is a fine garden containing every fine tree, whose fruit is perfected from the heavenly abode. This is a fine garden containing every fine tree whose root is in earth and whose foliage in the Divine Place. This is a fine garden containing every fine tree which is planted in the Divine Place and developed on earth. The Divine One planted it and the Glory tended it and the True One covered it over until Moses came. 32 This is a well of living water 3 3 dug by a prophet whose like has not arisen from mankind. The water in it is from the mouth of the Divine One. Let us eat to the full of the fruit which is in this garden and drink of the waters that are in this well. We do not need to seek it in a place which we are unable to reach. It is not in heaven; it is not in the crossing of the sea. It is made in the mouth and in the heart !34 Woe to us, for we do not make it. It is far from us. We do not recognize it, although it descended from heaven and was given to us and we believed in it; just as it was with them, it was in the light. The Glory was around it, 35 for it was the Word of God. 36 His hand wrote and a prophet received it with lofty wonders. The Lord descended and joined with him. He gave it to him with His right hand to Moses', right hand and entrusted it to him. Therefore we have forsaken this faith, and have been lying men, thieves. We have lied against the True One and have gone after our own desires. Woe to us for what we have done! We have stolen know81

of

For n"7Dpa. the

way 33

Roman

conceived

32

T h i s verse is t h e nearest to Gnostic language

period by

Cf. John iv. 10.

the 31

were

capable

Samaritans

of. T h e

as indicative

expression

of emanations

the Samaritans here is in

no

from a G o d h e a d .

L A . T h e unseen Garden of E d e n is conceived of in t w o w a y s :

(1) as the future Paradise of blessed rewards; people do His will and are a t peace. John i. 9 - 1 1 .

threefold

35

So

A.

(2) as an earthly paradise where G o d ' s 36

For the t h o u g h t of this passage cf.

VI. §.3

The Writing of the Word of God

223

ledge, then concealed it. Therefore we need to learn from external things.37 Our minds lack what we once possessed. We do what is evil. How long destruction, how long affliction and we are not conscious of the one or the other ? How long chastisement without feeling shame ? If it were a compendium of praises, it would be evil! How long shameful acts appearing all the time without us being ashamed of them? As often as we are called, we do not answer. How often the True One testifies of us, calling us 'firstborn sons', a holy, special people', 'priests', and also 'kings', 'heritage' and 'chosen ones', and has given us His Scripture and honoured us with knowledge of Him, crowned us with holiness, magnified us with commandments, borne us on eagles' wings, made us pass through the sea, sweetened for us the water of Marah, given us Manna to eat, made us to hear His voice, honoured us with His Scripture! Who among all nations has been honoured like us or been magnified as we have been ? How could we let ourselves be removed from such knowledge, when the great prophet Moses is our teacher ? How could our souls be in need of anyone else, when all are in need of us ? What we have done is evil! The heart 38 of the True One we have hated, evil doings we have loved. There is recompense for this, for this heart of ours is grown from stone. Today we find ourselves in distress and we have no consideration for ourselves. What is this evil doing ? All this corresponds to the desire that rules us and makes us to wear darkness in the heart and destroys knowledge from us. We need an outsider to teach us. If we were to repent and circumcise the heart, the glory which was removed from us would return. Turn back to God. You will find Him merciful, one who accepts every repenter who turns back to Him It is good for us to return to the words we were examining. When God made His voice to be heard on Mount Sinai, magnifying Moses and manifesting perfection, it was as though Israel were saying, "Does not the Lord of the world speak with Moses ? His greatness has appeared and spoken with him." They were all listening and fearful there. They said to Moses the faithful one, "Draw near and listen, for it is not for us to do so." Where is there any like Moses, apostle of the True One, faithful one of the House of God, and His servant ? He drew near to the holy deep darkness where the Divine One was, and he saw the wonders of the unseen—a sight no one else could see. His image39 dwelt on him. How terrifying to anyone who beholds and no one is able to stand before it! His mouth was like the Euphrates, rolling with living waters40 which quench the thirst of all who drink of them. 41 His tongue was like a 37

38 L A 'hidden things'. Or for "p l b I. y b as A . 41 i. 15. Cf. John iv. 14.

38

Or Form, A'face'.

40

Cf. Rev.

224

Book V I

Miscellaneous Teaching

VI. §.3

drawn sword victorious in wrath and turning it back speedily. His heart was like a garden; all its fruit life and blessing. His thought was like the Tree of Life; to eat of it keeps one from death. His mind was like an appetizing dish, the taste of it the taste of truth. His reason was like a candlestick, its lamps trimmed by the King who created them. He who is guided by it will never stray; the light before him will lead him to salvation. 42 W i t h his hands he received the autograph of God and it was a treasure-store of all knowledge. His body mingled with the angels above and he dwelt with them, being worthy to do so. His speech was like the speech of his Lord; all that his Lord said to him he carried out. His voice mingled with the voice of his Lord and thus he was magnified above all the human race. With his feet he trod in the great fire and it was to him like a shower of dew under his feet. Where in the world is there a prophet to compare with Moses in the wonders he manifested, or like the miracles which he performed ? See how often he was honoured and how often magnified! Not even a man of knowledge can possibly realize the greatness of Moses. Thanks be to God who made him worthy of all these things and established him in a position which no man has occupied (other than he). He slew the Egyptians, Pharaoh 43 and all his army. His Lord honoured him in the eyes of the two orders. 44 He was a shepherd before the mountain. He built a sanctuary gloriously perfect, so that his Lord appeared to him in the flame of fire with manifold wonders. He hastened to Him in holiness, till he was in very great glory. There he was standing and his Lord calling him, till he trod in the fire and He addressed him. When he went to Pharaoh the unbeliever, he was crowned with wonders so that he subdued his might and turned the water of the river into blood; he also made frogs come out of it, and gnats from the dust; he brought forth flies throughout the land of E g y p t ; he made dust and ashes and manifested destruction among men and beasts. He opened up the sea with great might and then closed it with mighty power. See how he slew Pharaoh and all who were with him, and delivered Israel and those accompanying them. See him sweeten the water of Marah with a leaf and bring forth from the rock water. See him stand, lifting up his hands, in the Amalekite war, till he slew Amalek and all his host. Cf. John viii. 12. or of the two worlds.

42

43

MSS r i D ; 1. nu~iD as A .

41

I.e. of the Unseen and the Seen,

VI.

225

T I T and Moses

§§.3,4

See him dwell in the cloud with great might, all the heavenly angels arrayed about him. See him pray for the deliverance of Israel because of the making of the Calf. See him go up to the Glory, so that he was magnified by the proclamation of His mouth. See him as he built the Sanctuary and made it perfect as God had commanded him. See him teaching Aaron his brother the great Blessing as the True One had instructed him. See him standing before the rock; he brought forth water and all Israel drank. See him pray for the healing of Miriam and sparing for the sake of Aaron, that there might be no blemish. He did not pray for him at the first, but then he was afraid lest there should be an evil memory. See him as he expounded the law and wrote it as God had commanded him. See him stand—TIT, NUN, SIMCAT, PHI, SADI, QOPH, T A V speaking with the great prophet Moses, speaking with might, each one emphasizing his request, for they saw that he wrote their companions 45 before them in the first of the sections, while they were not written at the beginning nor indeed in any section of this composition. Even if there was in the writing, there was no deficiency in the actual pronunciation of the letters ;46 he would put in what was necessary for his utterance and not one letter of them would be deficient. 47 Since the pronunciation required for them is inadequate, the great Scripture is deficient (in letters) at the beginning of the sections which were divided by his great ability. See! Every one of these letters is pronounced majestically in the case of the great prophet Moses! §4. T I T AND M O S E S

§.4

T I T said, "Why is no mention made of me in the beginning of the sections like my companions, for my name is not in the beginning of Genesis ?48 As a crown crowning all good was I not in front of Adam at the time when he was choosing every choice thing ? 49 Was I not with the Righteous and did I not make their hearts my dwelling-place with greatness ? Did I not hasten to Joseph and make him great in the land of E g y p t ? Was I not with you to magnify you in every place God placed you in, when I had no place in the proclamation of the words 15

I.e. the other letters of the Alphabet.

16 A

add. 'if he made a slip'.

of this sentence is irregular. The translation is based on of the first qaz (Gen. i. i - i i . 3).

•j

49 A

A

.

48

47

The syntax

I.e. in the first section

'when lie was acquiring all good'.

Book V I

226

Miscellaneous Teaching

VI. §.4

which God proclaimed on Mount Sinai ? I repeated the request so that it was brought about for you. God appeared and wrote me before you. W h y was I not written at the beginning of the section, like the letters which were written before me ? From your understanding comes understanding for the whole world. How was it so w h e n everything was made by you ? Y o u r speech is the speech of God and He is the doer of all that y o u have manifested. 5 0 T h e great prophet Moses replied to T I T as follows: " Y o u r status, O T I T , is made known in everything. W h a t was made for you in the world was for your sake, just as I became the beginning of the distress in the world which the serpent brought about and manifested to all the generations. W h e n your status became very great you were repeated in the proclamation. The Proclaimer of it drew m y attention and I took you from the beginning of Genesis and made much of you, according as God had shown and He magnified the world through you. It was brought about with great light and He commanded me to increase the generations for your sake. This great honour that was done you is a memorial that multiplies children in the womb 5 1 and all who are born in y o u are at peace in everything, for you develop them till they grow up. So I taught Israel w h a t God had commanded me, and proclaimed before them the Ten 5 2 w i t h greatness, that your days may be long (Ex. x x . 12; Targ.) and that it may go well with you (Deut. v. 33; Targ.). W o e to the man whose days are prolonged in much evildoing, devoid of good, and in exceedingly severe affliction! It was said of Jacob, "And was a righteous53 man" (Gen. x x v . 27; Targ.). He was supported b y ten magnificent deeds. A t the announcement to his mother about him she realized his excellence (Cf. Gen. x x v . 28); when he appeared 5 4 in the world, his status was high; when he had control of himself he was the possessor of all wisdom; A b r a h a m his grandfather built an altar and he did not leave the altar of Isaac his father empty. Therefore it was said of him, "And Jacob was a righteous55 man, dwelling in tents" (Gen. x x v . 27). God blessed him and also his father. He made a v o w and he kept to his vow. His brother's heart was turned to peace; enmity was changed into love. D o not be disturbed at any action except at the action which his four children did on four occasions, the first b y Reuben, the second b y Simeon and Levi, the third b y these two also, the fourth b y Judah. 50

These last remarks are found in similar form in the Defter, passim. T h e y reflect the

Sam. Logos doctrine in w h i c h Moses is the Word or Spokesman of the Creator; cf. John i. 3.

61

So

A,

for rroa ? D . 1 r r o u . The word is possibly corrupted from the

older, forgotten f o r m of yix.axi)p.

52

I.e. E x . x x .

53

R . S . V . 'quiet'; T a r g . here

shows that the Samaritans did not understand this to be the meaning. 55

R . S . V . 'quiet'.

54

For k s ' .

T I T and Moses

V I . §.4

227

The first action, the one which Reuben did, was his defiling of his father's bed into a bed of adultery. The second, by Simeon and Levi, was their destroying of the town and slaying its kings. Jacob was afraid because of that action, lest the hand of outsiders should be directed against them. The third, what they did to Joseph, was their oppressing him and severely afflicting him. They had no consideration for themselves in the face of God's anger, nor did they have compassion for his youth in what they did. They provoked with ten provocations and the deed was taught to their children. Therefore God said concerning their children, "They

have put me to the proof ten times"

(Num. x i v . 22; Targ.).

Consider the provocations which they wrought in connection with Joseph. They turned their thinking from good to evil and they conspired against him to kill him (Gen. xxxvii. 18) and they cast him into the pit. These are alien hearts! They thought that they would conceal the sun which shone from Jacob. They sat down to eat bread with great mercilessness,56 for they had need of it and were filled with it. They stood before him in great fear and sold him. An evil deed what they did! They used the price they got for him for food.57 This was an evil action which they wrought against their father. Their confusion58 of heart placed them in great shame. They lied to their father and were like Cain when he went out into the field and slew Abel. They did not know that the heart of Joseph was pure, no evil ever touching it. In view of these four things which they had done, Pharaoh asked Jacob about his age (Gen. xlvii. 8). See how he reacted and the reply he gave. He did an action; 59 Joseph had instructed him and he gave answer according to what God had commanded him, but far be it from Jacob to be evil in his days! Then he informed his sons what was prepared for them in the region60 which they were near to and how the divine Favour would smite them. Thus our Lord revealed to Abraham what we would say, how we would walk all our days in evildoings and would not repent. T I T is exalted for what happened to it from the beginning to the end. When T I T knew this glory with which it was glorified, it abode in joy and realized why it had not been written in the beginning of the section of the law, and that three magnificent portions had been provided for it: the first portion at the beginning of Genesis; the Lord of the world made it a crown for TIT. The second portion magnified the Righteous men and increased for them all glory wherever they dwelt. The third portion magnified children in the wombs, so that they were perfected and came forth 61 into the world blemishless. Let the mind comprehend this mystery and know what has been said concerning the letter T I T ! For iNE?p(N). (Gen. xlvii. 10).

56

15*

57 60

59 I.e. blessed Pharaoh Lit. 'ate his silver'. 58 A 'blindness'. 6 1 For Lit. 'vicinity', ref. to Goshen.

228 §. 5

Book V I

Miscellaneous T e a c h i n g

VI. §-5

§ 5. N U N A N D M O S E S See h o w N U N comes s p e a k i n g on its o w n b e h a l f : " I f T I T h a d all these a t t r i b u t e s , then m y L o r d h a s m a g n i f i e d ten elements in me. B y m y n u m b e r t h e four 6 2 c a m e i n t o b e i n g ; Creation developed. If t h e r e are ten elements, G o d a p p e a r s a n d d i v i d e s t h e m , a n d I c a m e t o t h e S a b b a t h a n d stood before it a n d r e c e i v e d f r o m it a portion of its g r e a t ness. I c a m e t o N o a h a n d c o m b i n e d w i t h him. T h e L o r d c o m m a n d e d h i m t o possess me a n d H e m a d e m e a n element in his n a m e ; 6 3 he r e j o i c e d a t t h i s a n d realized t h a t it w a s an h o n o u r t o him. I said t o Moses, 'I c a m e to y o u w h e n y o u were cast into t h e r i v e r a n d I did n o t let a h a n d reach y o u . I w a s r e v e a l e d t o y o u in g r e a t w o n d e r s a n d I g a v e y o u m i g h t y power. I s e r v e d y o u f r o m one shore of t h e sea to t h e other. I aroused y o u r b r o t h e r a n d w a s a h o l y c r o w n on h i m ; 6 4 his p o r t i o n s w e r e in m y n u m b e r , for t h e y were m a g n i f i c e n t p o r t i o n s c o n t a i n i n g no s h a m e f u l things, all of t h e m holy. (I am) in t h e n a m e A a r o n a n d in the S a n c t u a r y ( M l S K A N ) , b o t h m a d e b y m y n u m b e r ; for t h a t reason 6 8 the G o d of all s o u g h t f r o m b o t h A a r o n a n d t h e S a n c t u a r y an e n d u r i n g status. I m a g n i f i e d P h i n e h a s a n d m a d e for h i m a position a n d I a m n e v e r r e m o v e d f r o m it, for it is the root of deliverance. T h e High-priesthood is his a n d his d e s c e n d a n t s ' a f t e r h i m . " " Y o u should realize y o u r s t a t u s , O N U N , for there is no l e t t e r like y o u . Y o u are an element in t h e p r o p h e t a n d the priest 6 6 , a portion for me and for Aaron my brother (cf. L e v . viii. 29-31), for there is n o t h i n g l i k e the priesthood a n d the p r o p h e t h o o d . T h u s there is none l i k e y o u a m o n g all t h e l e t t e r s . " " T h e dress of A a r o n w a s p r o d u c e d f r o m m y c l o t h i n g ! W h e n c e c a n a n outsider reach us ? A l l t h e v e s t m e n t s m a d e for A a r o n no o u t s i d e r c a n a p p r o a c h t o p u t on. W i l l not his sons w h o w e r e a n o i n t e d w i t h t h e oil of m a j e s t y help him a n d s t a n d w i t h h i m ? " G o d h a s r e v e a l e d t o us this g l o r y in ten p r e r o g a t i v e s . T h e y w e r e a p p o i n t e d t o i t ; t h e y were all a n o i n t e d w i t h t h e oil of m a j e s t y a n d t h e alien w h o c o m e s near is t o b e killed. A a r o n sacrifices true sacrifices a n d his sons as w e l l w i t h him. T h e y all enter into t h e S a n c t u a r y a n d no s t r a n g e r m a y d r a w near. H e sacrifices t w o sacrifices a n d his sons w i t h h i m . T h e y enter into the h o l y p l a c e a n d no outsider m a y d r a w near. N o t h i n g of w h a t is left o v e r b y t h e m l e a v e s t h e h o l y place t o g o outside, b u t t h e fire consumes it a t their hands. N o outsider m a y eat w i t h t h e m b r e a d f r o m t h e sacrificial b r e a d w h i c h h a s been s a c r i f i c e d b y t h e m . T h e s a m e applies t o t h e B l e s s i n g w h i c h G o d t a u g h t t h e m ; t h e outsider h a s no p a r t in it w i t h t h e m . 62 64

63 I.e. fire, water, earth, wind, as discussed in Book II. The first letter of nj. 65 A 66 I.e. the last letter of p r w . So better; 1. p ? I.e. in rP3J and ninD.

S I M K A T and Moses

v i . §§.5,6

229

They burn (it) in the Sanctuary in the fire. Who can attain that position? Who can stand before the Cherubim67 when the voice of God addresses him ? Who is there can begin the words of the Prayer for Forgiveness when his sons are with him ? Who can compare with them when they conclude (it) ? Who can speak with them one word ? Who can be pure as they are pure, or be defiled as they are defiled? 68 Who possess such magnificent status as this ? All of them wear the crown of prophethood. Where is there the like of the priesthood which is revealed in the world ? NUN was its beginning and its end.69 "Yours alone, 0 NUN, is that which took place for you. You do not need anything else." " O men of this generation, hold fast to this and realize why I was not put in the beginning of the section, for it is the beginning of prophethood and the end of priesthood ;66 the number of the divisions of the priesthood and the breadth of the Sanctuary are in my number.70 Therefore its length is double my number." 71 "So Aaron needed to arise in the service of the holy place, for the status of the priesthood is very great and the first of all glorious things is in your hands. Realize, O NUN, all the glory with which God has honoured you. The priesthood subsists in you for ever and ever, Woe to a man before whom there is a light and yet he walks in deep darkness. This is a light, the light of the priesthood, that illumines the whole of the congregation of Israel; they are led by it. It is not right that we should forsake this great light which magnifies us throughout the generations. Who is there like Aaron in the world of being, or Eleazar or Phinehas, or the foundations of it which emanate from it ? The covenant was made to magnify Israel, as God said, "And it shall be to him, and to his descendants

after him, the covenant of a

perpetual

priesthood" (Num. xxv. 13), good tidings for him and for Israel! Every enemy of theirs will be blotted out before them, as He said, "Crush the loins of his adversaries" (Deut. xxxiii. 11). 72 Thanks be to the Merciful God who honoured the priesthood and magnified its status above every status! § 6. SIMCAT A N D MOSES When NUN had finished speaking with Moses the prophet, SIMCAT came; it stood before him and said, " 0 great prophet, why have I no portion at the beginning of the first sections of the law ? I revealed to Isaac my number with might and I established from him descendants to inherit his status. With my name I clad him—deliverance to the 67 A

'images'.

68

See the discussion in Book III, § 2.

and the end of p n x . I.e. 50 cubits; so E x . x x v i i . 18. 72 As S.P., with var. vas/p. 70

69

I.e. the beginning of n'aa 71

I.e. 100 cubits; so ibid.

230

Book VI

Miscellaneous Teaching

V I . §.6

congregation—and there came the response in my name, according to m y ability, and God made me a foundation for all glory. By me judgement will be reversed 7 3 ; by me Aaron will stand. I will be his mouth on the day when w r a t h and t r u t h are revealed for what they are, and the good will be magnified. The Glory will appear and all the angels will be joyful; God will be merciful and holiness increased; mercy will be spread forth on the day when the congregation are delivered from their sins which had been multiplying upon them. O congregation, hold fast to t h a t day and realize the glory of the day when evils will depart never to return, the day when Disfavour will be removed from the world and the Favour will be manifested, the day when affliction will be relieved and they will not be left in slavery. Consider the greatness of t h a t day and hold fast to it! Do not be left devoid of its glory. How excellent is that day! H a p p y are all those who are loved on t h a t day! The Lord will pardon every person who is sincere in it. Let us thank God who revealed it to us and made it as a Jubilee on which every person is released. O you who are weak, strengthen your power and take hold of t h a t great glory which is prepared for you. O oppressed ones, request relief and rest. 0 you who are imprisoned in sins, look for forgiveness and meet that great day with ten good kinds (of behaviour)— holiness of thought, purity of body, true speech, well preparedness, considerable propriety, perfection in action, with sincerity of heart, with mind ready, strength steadfast, with abundant repentance. These are they which will magnify him who possesses them! Observe how glorious every one of them is and magnify every one according to its status: Holiness of thought means no devising of iniquity, only good. Purity of body means no approaching anything unclean, and the guarding of oneself against the incurring of guilt. True speech means keeping oneself aloof from all wrong desire and swearing never to entertain such, or testify falsely against one's companion, or abuse the deaf. Well preparedness is the making of oneself a goodly treasure, so t h a t it m a y be found in the last days. 7 4 Do not desire what belongs to your companion—an ill treasure! But seek right treasure 7 5 from your God, which is the beginning of the fear of the Lord of all the world, for he who fears Him need not fear any enemy. The fear of God is a b u n d a n t preparation which magnifies its possessor at all times. 73

+ 'to its former state' (pleonastic).

vi. 20, xix. 21).

75

74

Cf. Deut. xxviii. 12.

Cf. Luke xii. 33, xviii. 22 (Mark x. 2 1 ; Matt,

S I M K A T and Moses

V I . §.6

231

Considerable -propriety is close to j o y ; the possessor of it requires to carry out the commandments which God gave, for the reward is written down before one. Perfection in action means not doing any of (the following) three evil deeds—not killing anyone, not worshipping an idol, and not lying with a married woman. Sincerity of heart involves the fear of God, not being apart from Him. The fear of God is a ladder whose steps are life, life-giving to those who climb them. He who fears God has nothing to do with evil action; he knows that there is recompense ahead of him. He never has anything to do with it. He who fears God possesses love of Him and he who loves Him does not disobey Him, but walks in His ways. He who walks in His w a y s seeks to do His will. Perfect state of knowledge76 means knowing that the Lord is God and that there is none besides Him. The beginning of knowledge is when man knows the might of his Creator and trembles at His greatness and is in dread at His power, for He knows all that is hidden and all that is revealed, and there is no other god with Him. Happy is he who sets himself in obedience to his Lord always, and who uses his power to remain in righteousness, for it is a power that magnifies every power and also provides much wider scope 77 to him who teaches; what he teaches does not descend to obscenity, but it enlarges (the mind of) all who are like him. If you possess all this, you are crowned with all honour. K n o w that you will meet the day of the Fast 7 8 perfected in all grace and good." When S I M C A T realizes the manifold honours done to it and wrought for it, it will magnify forgiveness and from it will come the deliverance of souls. It is for the priesthood and also for the prophethood, so that no utterance enters in vain. Once S I M C A T had established these, it remained in its position, neither more nor less! Apply your mind, O chosen one who was chosen b y God, not to alter what your God has taught you. He who disperses his property, how should he seek w h a t is not his ? If you destroy your possessions through the evil of your desires and come purposefully 7 9 to seek what belongs to others, shame upon you always, O y o u of deficient intelligence, for what you have done in yourself! How long will y o u be chastened for evildoings ? If they were praises they would be evil! How long sins, how long omission, how long accursedness, how long fathers begetting children not theirs ? 76

Var. form of 'with mind ready' in the list above.

77 A

'prayer';

lanis (1.) as Bibl. Heb. root = regret: (2) ^Ao = so here. ment.

79

So A ; thus =

rm.

78

A

often misinterprets

I.e. the Day of Atone-

Book V I

232

Miscellaneous Teaching

V I . §.6

How long dwellings devoid of inhabitants, how long vineyards planted without having an exchange value ? How long will your cattle be slaughtered and all your beasts plundered b y your enemies before your very eyes ? All this is the penalty for the doing of the evil you have done and for your haste in doing it. Y o u forsook the way of truth and went in the w a y of evil. Make haste to come and wash in the trough of fear, for it is an immersion 80 that cleanses from all uncleanness and blots out all sin. All this and SIMCAT stands there sprinkling the water for impurity (Num. xix passim) for the bringing about of your perfection and the giving to you of rest from your weariness and the restoring of you to your status, according to the former state you were accustomed to. When SIMCAT realizes this important matter, it will return to self (-realization) and will bear graciousness and will speak a magnificent speech of wisdom with T I T , its companion throughout the generations of the world. " Y o u and I have stood together in action, you giving strength, I magnifying, you bringing about the vestment of possession, I bringing about the vestment of joy, you bringing about relief, I bringing about comfort." Thanks be to the Merciful God whose mercies are everlasting! No man can know His might. Praise to the King who possesses eternal life, from whom all life is borrowed. Let us worship His greatness and fear His great wrath. O people, make haste to make request of God, that His mercy may draw near, that He may relieve our distress, for He is merciful and pitiful—as He wrote about Himself (Ex. xxxiv. 6). See S I M C A T standing before the great prophet Moses, saying, " O faithful one, who expounded the law, O you to whom God gave the gift of prophethood and whom He vested with His name and whose name he called 'servant' and 'Man' and 'the faithful one of His House' and 'good teacher' 81 and 'honoured leader' and 'His lawgiver'. Consider every one of these words. The servant of God (Deut. xxxiv. 5) trod in the fire and it was like dew under his feet. And Man (Deut. xxxiii. 1), the possessor82 of His power, for His power was manifest in all his actions. The faithful one of His House (Num. xii. 7); when he received the tablets and placed them in the ark, he was unable to draw near to them, so that he was called and addressed as Good teacher, who heard from his Lord instruction for Israel, as he said, "As the Lord my God commanded me" (Deut. iv. 5; Targ.). 80

So {A.«NO*-tpO, baptism. The same root (»as) is used for the name as-Subba'

(Sabaeans), i.e. the Mandaeans, who were so-called because of their baptism rites (nnyiaxn).

81

V. n. 24 above.

82

Lit. 'companion', here in sense of jnon.

v i . §§.6,7

P H I and Moses

233

Honoured leader (cf. Deut. xxix. 5), for he led all Israel and their heart was with him; no anger reached them. When they went astray and requested a leader other than him, they were in evil; destruction w a s severe upon them. Were it not for the petition of Moses the faithful one, they would all have perished like the People of Sodom. The lawgiver83 of the world, (a title which) informs us that he is unique, the like of whom has not arisen and never will arise. W h o is there anyone who has such status as his ? B y him God delivered Israel from the house of bondage, and through him revealed an all-sufficient faith—as his Lord wrote of him, And there has not arisen a prophet since in Israel like Moses (Deut. x x x i v . 10). Let us magnify our Lord and believe in a prophet, like whom there is no prophet in the world. Let us look at SIMCAT as it says to him, " I was with you in Marah 84 and also in Rephidim 85 and in Hazeroth. 86 W h y did you leave me out, for not one of the sections of the law begins with m e ? " T h e great prophet Moses gave answer, "Sufficient for you is what you did with Sarah when she was pregnant with Isaac and then gave birth to him, and your being with Israel in E g y p t and at the Red Sea. Y o u do not need more than those deeds of yours." Let us magnify our Lord who has filled us with all glory! Let us be sincere before Him and be submissive to Him and give thanks for His power in many good things. He revealed to us His statutes and gave us a perfect law and revealed to us a righteous prophet. He taught us what contains all exceedingly great glory. What excellent perfection! What great sovereignty! No nation besides us has thus been honoured. § 7. P H I A N D M O S E S See P H I speaking, a speech that magnifies the listener, " 0 great prophet Moses, whom God specially chose for apostleship, He opened before you the gateway to the unseen. I was with you in seven places. I did not leave you for a single moment, as (for example) when I arose in Genesis, so as to go forth into the world in peace; I stood and opened the gate of light and arranged within it seven other gates! The first gate, the one which permeated the darkness with considerable power, which he saw and established. The second gate, the gate of fire which was made an element in all things. The third gate, by which the sun developed, for energy was derived from the fire. The fourth gate, that which clad your descendants in a state of glory, wholly of comfort. 84 I.e. in the word Cf. Jas. iv. 12. (EX. XV. 22). 86 I.e. in the word ivui (Num. xi. 35). (Ex. xvii. 1).

88

85

I.e. in the word l y c i

234

Book V I

Miscellaneous Teaching

VI. §.7

The fifth gate, which clothed the stars with illumining, never ending light, for unending dominion is in their power. Just as they were (first) ordered, so are they for ever; The sixth gate, the great gate from which all these gates are derived. The seventh gate, that which was closed until you came and then it was opened before you, the one which contained the tablets of the covenant; these were hidden until you came and then they descended into your hands. That is the first place in which I was! See all that took place therein. The second place: I was on the earth and I opened in it all good treasure, with which the Merciful One filled them with all glory, sufficient for those in need. The third place: I was on the earth, until you were made perfect on two occasions. The fourth place: I was in the water, so that manifold wonders were wrought in it. The fifth place: I was at the gate of the Righteous and brought up their children. The sixth place: I was with Isaac on three occasions, the first when he was a child, when he opened his mouth and asked a right question. On the second occasion he received answer 87 concerning what he asked and so it was there. He opened his mouth and blessed the God of gods who chose him for that. The third occasion was when he was vested with many blessings, both for him and his descendants after him. It is good for me now to give thanks to the Merciful K i n g who appointed me for that action and chose it for me. The seventh occasion88 was when I was with you and you were an infant cast into the Nile 89 in an ark. The gates of wonders were opened because of you, so that all your enemies were astonished. The first thing done for you was the stilling of the waters, so that the Egyptians were terrified at that, and more than that when Pharaoh's daughter took you. She opened her mouth (to speak) good words, as I did at the first sight of you! The third occasion:90 I magnified your speech, till I brought you to high status. The fourth occasion: when I entered with you and magnified your speech and likewise your brother's speech. The fifth occasion: when I was in the sea and its waters were divided before you. The sixth occasion: I stood before you and opened for you the gate of the cloud. 88 For 'place' apparently. 89 V. n. 46 of text. 90 This new group of For a m x . 'occasions' seems not to have been introduced: presumably some text has been lost before the 14th century.

87

Vi. §.7

P H I and Moses

235

The seventh occasion: I opened the gates of heaven for the acceptance of your petitions. All these represent my dealings with you. I am the writing of His hand and the sending of His speech. After our appearance to you, we came down onto your hand and all our God commanded is in your hand alone. Our Lord made you to rely on us in truth and whereas we were His, He entrusted you with what pertained to Him, all that is in the world. It was created with five from us and it was completed by it too. In the beginning God created (Gen. i. 1) and God finished

(Gen. ii. 2).

We are mere handwriting, not the Creator, for all that is created is begun and also finished. We are not beginners or finishers; as we were in the beginning, so will we be in the end." Then Moses answered these statements with verification crowned with wisdom, all of it light. "Great is this by which you were made unique! You magnify me and Creation. The light belongs to you; the earth and the water belong to you. The beginning of speech belongs to you; the treasures of the firmament belong to you. The speech of Isaac, that of Joseph with Pharaoh belong to you. All that has happened to me has been through you. You are a great witness to this. The good tidings of glory to men belong to you; the utterance of men is the beginning of their treasure; when it is opened, man realizes what is in it. If there is anything most choice it is the Lord's, or any blemish-it is cast away! There is recompense for the one and the other is known. So my Lord said to me and to Aaron my brother, "And I will be with your mouth and with his mouth"

( E x . iv. 15). 9 1

At the time He honoured me and revealed my glory, He said to A a r o n and Miriam, "With

him I speak mouth to mouth"

(Num. xii. 8).

From this place your status with your Lord was made well enough known, O PHI, (namely all this great glory with which you were glorified." Greatness belongs to God, in whose words there is nothing but wisdom. Happy the man who possesses it! O people, learn! O people, understand and do not be carried off from acquiring knowledge, for a man's life does not consist merely of the length of his days. A man's life consists of increasing his knowledge. Woe to a man who rejoices in days, with God having no place in them! He is happy in wealth, then it disappears and forsakes him; his joy disappears and he possesses nothing. But if he saved 92 some of it before he made it vanish, then he is very happy. He has learned that wisdom is the beginning of all wealth, that it magnifies whoever possesses it throughout all the generations of the world. He reaches it by this (position), which is propriety. Whether in his life or in his death, his heart abides in the upper abode, 93 91

Where P H I is a prominent letter. So below.

93

Cf. Sermon on the Mount, Matt. vi. 21.

92

So D A . L. 3 t o n , but L. 3 A ii-i.

Book V I

236

Miscellaneous Teaching

VI. §§.7,8

and it brings about mercy for him which is like a sea whose rollers are compassions. The water in it magnifies life. Happy the heart that radiates wisdom, whose owner dwells in the Garden under fine trees! Praise be to the Illuminator who fills the wise with the spirit of wisdom, so that they are like lamps shining in the world and dispelling the dark. If it were not for the wise, the world would not be in wellbeing or crowned with grace. Those who possess knowledge are great in the world, so that their days are blessed and illumining. How good were the days of the Righteous of the world! No evil thing was ever wrought in them. Let us give thanks to the Powerful One who brought into being for us a holy Scripture, wholly life and blessings and mercies! § 8. S A D I A N D M O S E S See S A D I standing speaking mightily, while all listen to its speech, and Moses before it marvelling at what it says. It said to him, " O great prophet Moses, you are the one the light of whose heart shines more brightly than the light of the sun. The sun greatly supplies the needs of souls, and you are the one who brought into being that by which souls live. The sun is in the midst of the sky shining by d a y ; its dominion was made by the power of Him who created it, 94 and your heart dwells in the upper region by the command of the Powerful One who created it and established it for you. 9 5 Y o u are the one who supplied the world with the light of life to make men great who believe in Him. 96 O great prophet Moses, why is there no mention of me in the first of the sections? I crowned the heavens with all wonders. I was in the Garden and filled it with all joy. Was I not spread forth into the earth and did I not crown it ? I was in the secret place and bore 97 the speech of Sarah. I descended in the mouth of an angel with the whole of m y number and I increased it with perfection; I revealed Sarah's distress and made her an object of wonderment among women. I was with you when you were going to Midian. I was present 98 with you when you were expounding to the world what was in your heart. I was with you when you were leading the West wind to four great assemblies. 99 I called out in each of these assemblies and I was with you; I was not parted from you, but I made you great just as the True One made you great. All this was done because of your prophethood; at the beginning of it it was made greater than that! With my number I made your status great, so that you received me and established me in the world at the beginning. I bore the speech of Israel and established it before 94

For n r r u n a .

95

MSS p V

xii. 46 and R e v . x x i . 23-4. led'.

99

and so 97

A

; 1. -]1?.

98

Cf. this whole passage w i t h

I.e. ' m o t i v a t e d ' or 'was responsible for'.

I.e. the four divisions of t h e E g y p t i a n army.

98

John

L i t 'was

VI. §.8

SADI and Moses

237

the seat of war. I made reverent belief in you and in God to dwell in their heart. O great prophet whom God specially chose above every prophet who is in the world, when you were at the sea I was with you and I bore your cry to the upper habitation; likewise the cry of Israel, so that they went forth in safety. I magnified your cry at the water of Marah and I appeared to you at the time when you proclaimed all this before Abraham, for he was a root in the establishing of descendants. By my number Sarah was magnified and by the number of my companion Abraham was made great. 100 How great the status of the mighty prophet Moses in all the manifold wonders that he performed at his Lord's command! When Moses heard these words, he gave wholly true answer. "You have a larger portion than even all this! By you the creations were perfected. You do not seek a testimony other than this. Thus you are an origin and all wellbeing belongs to you and more than t h a t ! You were made the origin of life by the command of God. God did not record His commandment unless by your name and you are found in it." For SADI honoured Sarah and was with Moses and also with Israel in every cry that came forth from them. All the Lord's commandments are established by it 101 and the law testifies of that and it appears before you. You sought mention in the first of the sections and you are not cut off from t h a t ! Why should we cease from making mention in the law, when it was with us ? The Reading is not efficacious, the prayer not acceptable, unless it comes from a heart full of repentance. If we read and do not practice what we have read, what is the point of such reading ? If we pray with heart adulterated 102 with another god, the prayer is not accepted and the petition not answered. We walk after selfdesire, not after the desire of our Lord. In idolatry every day we are involved and the words of truth we deny. How long sins, how long judgements? The Lord of the world does not want this of us. We seek pity and there is no righteousness in us. We seek prosperity without sincerity or good behaviour being manifest on our part. We seek mercy without fear or joy 103 accompanying it. We seek better days 104 without humility or regret accompanying it. What mind can appreciate this or hope for it ? I fear lest we perish at the hands of evil men seeking our possessions, for ever since Adam we This seems to refer to QOPH ( = 100, the age of Abraham when Sarah bore Isaac). Because Sadi is the first letter of nis. 102 Or as A 'preoccupied'. 103 Joy in the 104 Lit. 'expansion' or 'scope'. service of God. 100 101

238

Book VI

Miscellaneous T e a c h i n g

VI. §§.8,9

see this h a p p e n ! T h e Companions of evil are the enemies of the Companions of truth. Cain l o v e d evil; he slew A b e l . H e brought about evil jealousy throughout t h e generations of the world. So also we h a v e seen those devoid of wisdom, enemies of those illumined in mind. W e h a v e found this in the case of L o t and A b r a h a m . W h e n they were gathered together they were not friendly. So too Joseph w i t h his brothers. W h e n t h e y saw t h a t he was wise t h e y became hostile. W o e to a m a n whose heart is like that and w h o does not m a k e haste to learn, for he needs t o ! Therefore He warned us and wrote before us, "You shall not hate your brother in your heart" (Lev. xix. 17). 105 Heinous is the hatred which evildoing loves and blessed is the hatred which the T r u e One rejoices i n ! See the hatred which evildoing rejoices in: the hatred of the son of Shelomith; before the congregation he was stoned (Lev. x x i v . 11 ff.) and w a s not left among the living. More people like t h a t went w i t h h i m ! See the hatred which the True One rejoices i n : the hatred of Phinehas for the doers of evil; when he arose and manifested zeal, 106 he thereby g a v e life to himself and all his descendants after him a n d delivered Israel from judgement, atoned for them and stayed the plague. Such hatred is wholly life (-giving). H a p p y the m a n who m a k e s it his business! T h a n k s be to the great P o w e r f u l One w h o revealed life for us, all of it instruction, b y which we live for ever. §9

§ 9. O O P H A N D M O S E S See Qoph as it hastens to reveal words t h a t are abundant in blessings; " P e a c e be to y o u , O great prophet, for more than t h a t is fitting for you, in that y o u possess honour from y o u r Lord, for God has not revealed to us except (first) to y o u , and our secret is not outside of you. M y glory has now been manifested before you, since the sanctification of the d a y when our Lord rested. H e sanctified it b y m y name. 1 0 7 T h e T r u e One also is in that 1 0 8 a n d I dwell in every heart. 1 0 9 Its status w a s great in the heart of E n o c h ; I entered and made his perfect state m a n i f e s t ; I w a s in the m o u t h of Enosh and made his excellence manifest. I sealed the heart of N o a h and magnified his glory. I saluted A b r a h a m and made his righteous s t a t e perfect. I was w i t h Isaac and exalted his status. W i t h J a c o b I w a l k e d and I illumined his mind. Joseph I instructed and his wisdom I m a g n i f i e d . This great perfection w a s w r o u g h t b y me. In y o u r heart I dwelt and I did not part from y o u ; wherever I would go I would be g u i d e d b y y o u r light. I vested A a r o n w i t h a crown from y o u r holiness. A t a requ106 So A . 107 I.e. QOPH is the first letter of the root As S.P., with var. • p ' j a . 109 Presumably the QOPH of nnup. anp. 108 I.e. the QOPH of noop.

105

VI. §.9

QOPH and Moses

239

est from you your Lord acted gloriously and brought it about; likewise for his descendants a priesthood was made perpetual, unalterable for ever. I dwelt in the Sanctuary magnifying the congregation. 110 Why was there no mention of me in the first of the sections, so that I should be like my companions which were written and by which all the sections of the law were begun?" Then the great prophet Moses gave answer appropriate to these remarks, an answer that magnifies the hearer. "To you, O QOPH, there is greater than that, for you magnified Abraham and his glory was perfected by your number too. 111 B y you 1 1 2 the Sabbath came into being and you magnified it and revealed its glory to all the generations. On the day when the congregation of the Lord were delivered, you manifested salvation which magnifies its possessor. In it Israel rejoice, unique in holiness." The faithful prophet made a statement wholly right: " B e at rest, O blessed letter, for in your existence there is life, but in your cessation destruction. As long as you live there is life, but when you cease to live there is destruction; (in the one case) there is increase of safety for the congregation, for it is preserved by you, (and in the other) loss for the congregation, for it would be without you. Woe to a generation from which you are withheld! There would be no light in it and none to repent of sin would be found there." It arose and replied to him, perchance that generation might return to the True One, "Things unseen and seen belong to the Lord. When He wills, He does it. This is an evil-provoking house and all who are in it are wicked. O congregation, keep your mind away from that house and do not pass over to it, for it is not in your power to alter it. If you hate it, your glory will be above what it is, and if you love it, it will be an end of you. If you say, " I will not enter it", you will be called by the name of the Lord and all your foes will fear you. The glory of your fathers will then last for you and what they covenanted for you will never be changed for you. Be wide awake to what you understand of perfect action which magnifies its owner. O people, awaken to this knowledge and learn it with believing heart! If you are devoid, the law will not be given to you and you will have nothing but this deed. Magnified be the Powerful One who did not make you to need the teaching of outsiders or the wisdom of the vain, but gave you a Scripture complete with life, which He wrote with His own finger, and handed with His right hand to a faithful prophet. He crowned it with wonders and magnified it with miracles and reinforced it with signs. Because Q O P H is in ®Tpa. 1 1 1 Because he was p (100) when he became the father of righteous Isaac. 1 1 2 So 1. with L -j'TQ.

110

240

Book V I

Miscellaneous Teaching

VI. §§.9,10

This is a great matter! Moses was magnified by it and was elevated by it above all men b y himself. The testimony of his Lord to him is And there has not arisen a prophet ... like him and never will arise (Deut. xxxiv. 10). This is the prophet whose prophethood is a treasure 113 which will not be removed from him as long as the world lasts—the father of wonders, the store of miracles, the companion of the covenants, the light of the two worlds, the sun of prophethood, like whom there is no prophet from the whole human race. The living listened to him, the dead feared him; heaven and earth did not disobey his words.

§.10

§ 10. T A V A N D M O S E S Look at T A V as it stands speaking with the great prophet Moses, speaking with greatness, " I am from the beginning. I was in Genesis 114 —the earth was without form and void (Gen. i. 2). 115 Through me the True One made the elements to grow, which are the foundations of the Creation. I opened the gate of good and 1 was with Abraham in great perfectness. My Lord passed my excellence before Moses and revealed to him every great wonder and did not conceal from him anything of what He planned to do, nor of what was to take place through my number. I was a record for him and his descendants at the completion of it. The hosts of the Lord went forth and sought what I had promised and they had all glory. Was I not a seal to what was written, in order to magnify all that was done, so that in me every good thing would be magnified after a time ? Woe to all who are found in i t — a time of overwhelming for all who are found in it—of considerable distress! The congregation will be dispersed after following an alien god and sacrificing to idols and provoking their Lord. This will be calamitous for them, a time of loss. This is a time in which they provoke God with their abominations, when His wrath is revealed and He will slay fathers and make an end of sons and forsake women immersed in uncleanness; they will build places for evil practices and forsake the places of the True One. 116 The True One will remove Himself and the days of Favour will be concealed and of Disfavour revealed. The world will be in distress on account of the manifold blessings that have been removed from it; the chief of these, righteousness, will be humbled at the apostasy of its sons; evildoing will rejoice at what it perceives there. Evildoing will say to Righteousness, " W h a t is this loss that has manifested to these sons who resemble the stars of heaven in eminence and abundance, 1 1 4 In n-»!Oa. 1 1 5 T A V in inn. 1 1 6 For the thought of this Or = ]!T0 (sign). passage cf. Mark xiii. 14 ft. (Matt. xxiv. 19: Luke xxi. 23). The ref. to places for evil practices being built, etc. recalls Mark xiii. 14 etc. The ref. to women recalls verse 17. There may be an historical ref. here to sacrilege committed against the Samaritans, e.g. that by Antiochus IV in the 2nd century B.C. (II Macc. vi. 2).

VI.

IO

T A V and Moses

241

whose Lord is favourable towards them and in His goodness has compassion for them ?" I am driven from their presence always like a mother who eats her children ! I oppressed Cain and all his descendants after him ; likewise all the People of Sodom I burnt with brimstone and fire. Cush and his son Nimrod and also the Egyptians and all their children and Amalek and his people were all blotted out. They ceased to be! Balaam, the chief of the enemies of the Hebrews, was slain with the sword and the villages were destroyed." Then Righteousness gave speedy reply and said, "Sufficient for you these words which you have spoken. I do not seek children like those burnt in the fire! In this (matter of children) I can rejoice (just as much) as you can ! Consider the children whom I magnified and what happened to them : When Noah was righteous, I bore him on the face of the water, while your children perished ! When Abraham was like that, I was with him and afflicted those who sought affliction. When Isaac was sincere, I magnified him and made all his foes to have need of him ! When Jacob was like that, I inclined his brother's heart towards him and magnified his perfectness. When Joseph was mine, I gave him dominion over his brothers. When the faithful prophet Moses was m y companion, he was great, for he slew sinners and did not pity them. If you are joyful at what you have seen of the overwhelming of the possessors of the truth, I am not like that. The sinner goes to the fire and I have no compassion for him. If there were a few people left, then as I did at the first, so will I do at the last. A t the end of the number I will appear in greatness and magnify them exceedingly much ; as I did then, so will I do now, with increasing sovereignty and well-preparedness." Exalted is the great prophet Moses who wrote in the section in which he blessed Israel; he established a foundation which will never be destroyed. O congregation, why on earth do you make yourself devoid of all this and forsake the light and walk in the darkness and let the foreigner have a powerful grasp upon you ? W h y are you hungry when there is a dish set out before you containing all glory ? W h y are you a slave when you were appointed for rulership and you have a high status inherited from your fathers? W h y do you follow your enemies in shame and have no head to lift before them when God said to you, "So they followed in thy steps" (Deut. xxxiii. 3), and what you say with your mouth they obey [ibid.) ? Thanks be to God, who chose you, O Israel! Woe to you, O Israel, for what you have chosen for yourself ! Turn back to your Lord, for He 16

242

Book V I

Miscellaneous Teaching

V I . §§.10,11

is merciful and pitiful, accepting every penitent one who returns to Him sincerely. Repentance is good and mercy is good. They are called a 'holy people'. Open the gate of good and enter by it in safety. Dwell there in peace! Repentance is good. It is the gate of the Garden whose trees are excellent. Happy those who pluck from them and eat their blessings. 117 Let them partake and their Lord will care for them. All glory will they see; the wrath will be removed from them. Their Lord will be favourable towards them and their heart will rejoice everywhere." §.n

§ 1 1 . A L A F — H E AND MOSES When the seven letters which have been mentioned finished revealing their good points, in regard to what they wanted—and when their affair had been revealed to the minds of the wise, they sought to make mention concerning what they knew and had been revealed to them. How necessary it is to mention them and how great is their knowledge throughout the generations! The letters began saying also to the great prophet Moses, "O you whom the Lord of the world chose from the time you were created in your mother's womb 1 1 8 and when He prepared for deliverance from that time, if the letters which asked you why they were not mentioned at the beginnings of the sections, and you revealed to each one of them its true position, why then were we written in the first parts of sections, since not one of us has high status ?" When the great prophet Moses heard this statement, he quickly gave answer and said, " E v e r y section which has been given a beginning with one of your letters is quite rightly so in its particular case. There is no deficiency there. If these had not been written in the first parts of the sections, their state would have remained just as it was, no more and no less, and the Book of the law would have included them all, lacking not a single letter." Then they replied to him with vehemence and requested what would magnify them. "We seek of you now that you reveal the status which is ours as you did in the case of our companions." The great prophet Moses answered them with an answer that magnifies those who listen and brings honour to those who learn, " L e t each one begin and say its piece and realize how its status is.' Then began A L A F to say words that magnify all who have knowledge ; let every wise man hearken to the words of wisdom that are set 117

For this meaning of 'blessing' cf. Is. lxv. 8 of the vine.

i-5-

118

Cf. the thought of Jer.

VI.

A L A F — H E and Moses

§.II

243

out "before him! A L A F said, "See my glory b y which I was magnified. I w a s made the first of the letters and the first of the great name by which our Lord brought the world into being. 1 1 9 I opened the gate of Genesis and perfected it with every wonder; I magnified it with every fine thing. So it was made for you the crown of sovereignty. Y o u drew near to the deep darkness and dwelt in the cloud. Y o u were crowned w i t h the light. Y o u trod the fire and you were in places where no man had been besides you. You called to heaven and it answered you, and earth did likewise. The waters were stilled at your words and could not dispel the force that subdued them. So when you trod the fire, its might was brought low and you walked in it. The angels glorified you and magnified your position and the Glory appeared to you. I am the start of the proclamation which the True One made in the hearing of the whole congregation. That was the announcement that awakened their minds and bonded their hearts to the True O n e — I am the Lord your God (Ex. xx. 2). 120 Woe to those who bring about wrath, for it causes them exceedingly severe affliction. The good know that it will magnify them, and the evil know that it will be punishment to them. God has taught us that and revealed it before us. Learn these statements, that you may prosper in all your doings!" The great prophet Moses gave answer; he said to it, " Y o u have more than that! Y o u are the origin of the opening of the mouth; no word proceeds from it unless you come first, for you are the beginning of I A M W H O I AM and of I, E V E N I, AM HE. 1 2 1 All this has been wrought for y o u . " When A L A F finished speaking, B I T came and stood; it spoke, saying, " 0 great prophet whose position has been exalted throughout the generations of the world, you are the faithful one whom God entrusted over all that is past and all that is to come. That which preceded Creation was revealed to you and what is to be after the D a y of Vengeance you know. Thanks be to God who specially chose you for that. Where is there a prophet in the world like you ? Hear what I say. All wisdom has been made known from you. I am the first letter which your Lord commanded you to expound. 122 The two tablets were in m y number and every good marriage is in me. 123 The great prophet Moses gave answer to it. " Y o u have more that that! Y o u were established an element in manifold good things. Y o u were associated with seven good visions and by you the light was perfected; by you the world was completed. Your status is greater than t h a t ! " 119

I.e. the A L A F of en 1 ?«, ref. to Gen. i. 1.

121

I.e. A L A F is the first letter of both expressions.

letter in Scripture. 16*

123

I.e. B I T == 2.

120

Ref. to the A L A F of ¡the word -OIK. 122

I.e. B I T is the very first

Book VI

244

Miscellaneous Teaching

VI. §.u

BIT departed and GAMAN came and began its speech, saying, "O great prophet Moses, permit me to speak. Like my companions which began speaking, was not my name made a delight to souls, increasing wisdom and enlarging knowledge ? Where I dwell, there is no misfortune, and where I appear, there is no distress there! I magnify great men. Wherever I am there is no great one except in my name. The man of knowledge comprehends this and seeks it. Illumination is made good and perfection is increased, for wisdom in the world is like a young pigeon bearing a message of good tidings with love, and those possessed of knowledge are like lamps shining where they are, removing 124 the darkness. Thanks be to God, who thus empowered them and magnified the light of their heart more than that of all men." GAMAN finished speaking. DALAT began speaking, " 0 great prophet Moses, whose Lord magnified you and made your mind to crown all minds, let Him spread forth my words before you, that my status may be made known to you. I perfect the body with the four elements 125 and by reason of my number I plant the rivers of the Garden of Eden 126 with power. Thus the world was set and its ends. Magnified is the Powerful One to whom belong all praise and exaltation." Then the great prophet Moses replied to it appropriately with an answer that magnifies those who have knowledge. "Indeed you are magnified in what you say, for you have more than all that! For the number of the two names was established in you. 127 As for the great name, woe to any man who dissociates himself from it! He will be stoned like the son of Shelomith; he was recompensed for his action. As for the great name with which my Lord honoured me, He revealed my greatness throughout the world's generations in the sight of all creatures. You magnify the world always. Set yourselves, now, O good people, to hear what will be said in your hearing! DALAT does all this and its status is greater than everything." HE 128 came like a king with a precious crown on his head, 129 and stood before the great prophet Moses. It began speaking and said, "O Son of the House of God,130 O companion of the covenant, O faithful of the Divine One, O you who were entrusted over the mysteries and honoured in the things revealed, who dwelt in the cloud and wore the shining light for which was prepared a great veil from on high to magnify it, terrifying the minds of Israel so that they might not look upon the face, where is there a prophet like you—such has not arisen and 124

For "VDj?, lit. 'obscuring'.

126

I.e. the four rivers flowing from Eden (Gen. ii. ioff.).

rrrw.

128

Petermann, ibid,

125

D A L A T being the number 4 in the list of radicals. 127

Presumably mrr and

gives the symbol J (Y) for this letter.

the final letter of so many words.

130

129

H E being

This is the nearest the Samaritans ever come

to the attribution to Moses of the Christian title 'Son of God'. Similarly n o 1 « (and n^NT rtETN) is the nearest to the Christian 'Son of Man'.

v i . §.II

A L A F — H E and Moses

245

will not arise—who magnifies the great Powerful One who sent you ? Y o u loved your Lord and He loved you. Y o u honoured Him and He honoured you. The commands He gave y o u y o u carried out, neither adding to them nor diminishing them. Thus you are a therapeutic for the good and also a judge for the wicked. Happy are those who follow you and keep the commandments which descended to your hands ! 131 Woe to those who do not obey you, for they have placed themselves in severe affliction. Exalted is Moses the prophet who revealed to us these secrets." Hear H E as it makes a statement that magnifies those who learn it. " M y number was made the number of the name b y which the world was created. 132 It was repeated in both great names I A M and L O R D 1 3 3 , and I sealed your name, 1 3 4 O prophet; b y me Abraham and Sarah were made great. 1 3 5 I opened before you every closed gate, that nothing might be hidden from you, for y o u were created for this action and you are worthy of more than that! The world was manifested in you and b y y o u all its inhabitants were multiplied. All that you ask of your Lord He responds favourably to. Ten times the wrath was manifested and you asked your Lord to reverse it. The first, the time when they made the Calf and worshipped it (Ex. xxxii. 4). The second, when they expressed a desire and sought something that was in secret (Ex. xvi. 27). The third, when they went up the mountain and they were told, "Do not go up or fight" (Deut. i. 42). The fourth, when they went up to spy out the land, to see the good things in it (Num. xiii. 16,32; xiv. 36,37). The fifth, the occasion when the serpents were sent and they stung the bodies of the Israelites (Num. xxi. 6). The sixth, the time when the fire went forth and burnt the people badly (Num. xi. 1). The seventh, the time when they turned aside in their desire to appoint a leader to take them back to E g y p t (Num. xiv. 4). The eighth, the occasion when they arose to perpetrate evil in the sight of the Lord (Num. xxxii. 1 ff.). The ninth, the occasion when they defiled circumcision b y being involved in adultery (Num. x x v . 6). The tenth, the time of Korah, when he requested what was not his b y right (Num. xvi. 10). H E be glorified! The great prophet Moses said to it, " I know the I.e. the two tablets. 132 D , n'?S being 5 letters. 133 H E occurring twice in both rrns and mir. 134 The final letter of non. 135 B y the add. of H E to the original names. So D i s s became D m a s and -n® became m o .

131

246

Book V I

Miscellaneous Teaching

VI.

§.n

honour by which you were glorified. B y reason of that I made the books of the law with your number." 136 This is the end of what I found written before me in the ark of Marqah, the favour of the Lord be upon him, Amen! 137 Blessed be our God for ever and blessed be His name for ever! There is only one God. 136

I.e. five books.

137

I t is not k n o w n w h a t scribe first made this statement or

w h a t the ark of M a r q a h is. T h e expression 'ark o f does not appear t o occur elsewhere in this manner a t the end of M S S . T h a t the statement w a s recorded during the period of Islam seem possible, since m a n y Arabic M S S h a v e similar expressions before the 14th c e n t u r y .

APPENDICES (PART TWO)

APPENDIX

I

O. T. PASSAGES Q U O T E D FROM T H E SAM.PENTATEUCH Genesis

i.i i.2 i.22 ii.2 ii.7 ii.8 ii.9 ii.17 i V.2:6 V.212 vi.9 viii. 15 viii .20 ix.r x.2.5 x.30 xii. 2 xii.8 xiv.15 XV. I XV. 13 xvii.i xvii.5 xvii.14 xviii.19 xxi.33 xxii.2 xxii.g xxii.11 xxii.14 xxii.17 XXV.27 xxvi.5 xxvi.24 xxviii.12 xxviii.13 xxviii.17 xxviii.19 xxviii.22 xxxiii.19 xlvi.2 xlix.22

IV.2: VI.7 V.3: VI.10 III.4 IV.2: VI.7 IV.2 II.7 IV.5 IV.4 II.12 II.10 IV.i IV.7 II.10 III.4 IV.10 II.10 111.4 II. 12 II.9 II.12 II.II IV. 12 II.II III.7 IV. 7 II.7: IV.2 II.10 II.10 I . i : IV.12 II.10 III.4: IV. 10 IV.1,6: VI.4 IV.7 II.9 II.10 IV.3 II.10 II.10 IV. 10 V-4 I.i V-4

Exodus

ii.2 4 iii. 4 iii.6 iii.7-8 iii.14 iii.15 iii.16 iv.15 iv.18 iv.22 iv.30 vi.I vi

-3 viii.2 ix.9 x.21 xii. 18 xii.49 xili.2 I xiv.6 xiv.il xiv.14 xiv.20 xiv.21 xiV.22 Xiv.27 Xiv.30 Xiv.31 XV. I XV.2 XV.3 XV.4 XV.5 xv.6 xv.7 xv.8 xv.g XV.IO XV. 11 xv. 12 xv.17 xv. 18

II.? I . i : IV.12: V I.2 IV.12 I.2: II.9: II.1 II.12 1.2 VI.7 1-3 IV.7,8,10 IV. 7 II.12 II.9, IV.12 1.6 II 3 1.8 1-9 III.6 V.3 II.8 II.2 IV.8 V.3 II.8 II.8 II.8 H-7.9 II.7 H.7,11 H.7,8,9,11 H.7,8,9,11 H-7.9 II 9 II.9 11.8,9 11.8,9 II.9 II.9 H.9,10: V.3

n.3,8,9

II.10 II.10: IV.5

250

Appendix I

XV.21

11.7

xxvi.6

IV.9

XV.26

IV.10

xxvi.17

IV.i i IV.i 1

xvii.4

IV.8

xxvi.36

xix.6

IV. 10

xxvi.37

I V . 11

xix.g

V.3

xxvi.38

IV.i 1

i.i

IV.i III.4

xix.17

IV. 10

xix.18

V.3

XX.2

IV.5,7,12:

Numbers VI.11

XX.12

IV. 7

vi.24

xx.24

II.10

vi.25

III.4

xxii.20

IV.3,11

vi.26

III.4

xxii.27

IV.3

vii.I I

III.10

xxiii.19

II.10

X.35

V.3

xxlii.2 I

III

X.36

IV.10:

xxiii.22

V.3

Xi.2

V-3

5

xxiv.i

IV.4:

xi.18

IV.10

XXiv. I 2

V.i

xi.23

I V . 12

xxix.45

11.10

xii.3

V.3

xxxi.6

III.10

xii.7

IV.4:

XXxii.2

IV.8

xii.8

IV.12:

xxxii.3

IV.8

xiv.5

IV.8 I V . 12

V.2

xxxii.4

IV.8

Xi\".2 I

xxxii.5—6

IV.8

xv.23

IV. 10

xxxii.8

IV.5,8

XVi.14

IV.8

XXXli. 12

IV.i

XVI.32

V-3

XXXii.26

IV.3

Xvi.35

V-3

XXX1V.2

V.2

XXiv.5

V.i

xxxiv.6

IV.2,3:

xxiv.6

V.i

xxxiv.7

VI.3

XXV. 1 3

VI.5

xxxiv.io

11.9

XXvii. I 2

V-3

xxxiv.26

II.10

xxvii.18

III.10

xxxiv.28

IV. 12

xxvii.23

III.10

xl.34

V.3

VI.3

V.3

V.3 VI.7

Deuteronomy

Leviticus

i.42

VI.11

IV.i

ii.19

IV. 7

viii.29

VI-5

iii.25

II.10

viii.30

VI-5

iv-5

IV. 12 III.5: IV. I 2

i.i

viii.31

VI-5

iv.9

xi.44

IV.10

iv.25

IV.5

xiii.59

III.9

iv.30

III.2

xix.2

IV.10

iv.32

n . 9

xix.I2

IV.3

iv.34

II.9

xix.13

VI.2

xix.15

III.5:

xix.16

iv.35

IV. 10

V.I

I I I .2

IV.3

vi.4

II.9:

xix.17

VI.8

vii.9

IV-4

xix.34

III.4

viii.3

II.I

xxiii.5

1.9

viii.io

IV. 10

xxiv.i I

I V . 12

ix. 12

IV.12

IV.4

III.2:

Appendix I

251

ix.1.4

III.2: IV.12

xxxii.6

ix.2'7

IV.8

xxxii.7

IV.5

X.I

V.2

xxxii.8

IV.io

xi.i 4

V.3

xxxii.9

II.10: IV.io

xi.2'9

II.10

xxxii.io

IV.9,10

xii.5

II.10

xxxii.i 1

II.11: IV.g

xii. I I

II.10

xxxii.i 2

IV-5,7

xii. 14

II.10

xxxii.13

IV.9

xiv..2g

IV. 7

x x x i i 14

IV.9,10

X V . 18

IV.IO

xxxii.i 5

IV.5,7,8,10

xvi.14

111.4

x x x i i . 16

IV.5

xxxii.17

IV.5

xvi.19

IV.3

11.9: IV.7

x v i .20

IV.4

x x x i i . 18

IV.2

x x i .5

111.4,10

x x x i i . 19

IV.5,8

xxi v.6

III.7

xxxii.20

IV.8

xxvi.15

IV.7

xxxii.21

IV.8,11,12

xxvi.19

III.2

xxxii.22

IV.5,6,10

xxvii.g

111.1,2

xxxii.23

IV.io

xxvii.i 1

111.3

xxxii.24

IV.io

xxvii.14

111.3

xxxii.25

IV.io

xxvii.i 5

III.5

xxxii.30

I V . 11

xxvii.i 8

III.6

xxxii.35

IV.11,12

xxvii.i 9

III.6

xxxii.36

IV.7,12

xxvii.2 I

III.7

xxxii. 3 7

IV.12

xxvii.22

III.7

xxxii.38

I V . 12

xxvii.23

III".7

xxxii.39

IV.5,6,8,12

xxvii.24

III.8

xxxii.40

IV.5,12

xxvii.25

III.8

xxxii.42

IV.12

xxviii.i

III.4: I V . i o

xxxii.43

IV.5,8,10

xxviii.io

IV.io

xxxii.49

V.3

xxviii.15

III.4

xxxiii.i

V.2

xxviii.25

I V . 11

xxxiii.2

V.2

xxviii.50

IV. 11

xxxiii.3

I V . i o , n : VI.2.10

xxviii.54

I V . 11

xxxiii.4

VI.2

xxviii.56

I V . 11

xxxiii.6

IV. 6

xxix.23

IV.io

xxxiii.7

IV.6

xxxi.8

V.2

xxxiii.i I

VI.5

xxxi.16

II.10

V.2

xxxiii.i 5

xxxi.19

V-4

xxxiii.19

III.2

xxxi.23

V.2

xxxiii.21

V-4

xxxi.27

V.I

xxxiii.28

IV.g,12

xxxi.28

IV. I

xxxiv.5

V.i,3

xxxi.30

IV.1,7

xxxiv.6

V.3

xxxii.i

IV.7: V.3

xxxiv.7

V-4

xxxii.2

IV-5

xxxiv.9

III.10: V.2

xxxii.3

IV.2

xxxiv.io

II.11: IV.5: V.4: VI.6,9

xxxii.4

IV.3,4.5

XXXIV. 12

V.1,4

xxxii.5

IV.5

252

Appendix II

APPENDIX

II

O.T. PASSAGES QUOTED FROM SAM. TARGUM Genesis

i-7 ii.2 ii.I9 iii.5 iii.IO iii. 16 iv. 12 iv.14 iv.26 vi.9 vi. I 2 vii.20 ix.5 xii.I xii.2 Xii.3 xii.7 xiv.22 XV.6 XV. 13 XV. 14 XV.16 xvii.i xix.17 xxi.16 xxi.33 xxil.2 xxii.3 xxii.17 XXV. 5 XXV. 11 XXV.27 xxvi.3 xxvi.4 XX Vi. 12 xxvi.22 xxvi.24 xxviii.12 xxviii.13 xxviii.14 xxviii.19 xxxii.io xxxvi.31 xlvi.4

V.4 IV.2 IV.9 IV.5 1.2 IV.5 IV.9 IV.9 II.6 IV.4 III.7 III.4 III.5 II.10 III.4 III.4 II.10 IV.12 II.9 II.9 II.9 III.8 IV. 1 III.5 IV.9 IV.3 II.10 1.3 III.4: IV. 10 IV.6,9 III.4 VI.4 II.9 III.4 III.4 IV. 7 II.9: IV.7 IV.3 IV.3 III.4 IV.7 III.4 II.9 II.9

xlix.6 xlix.20

IV.8 111.3 Exodus

i. 16 iii.IO iii.II iii.12 iii.13 iii.14 iii.15 iii.16 iii.21 iv.i iv.2 iv.3 iv.4 iv.5 iv.6 iv.7 iv.8 iv.g iv.i I iv.19 iv.20 iv.22 iv.27 iv.28 iv.31 V.I V.2 I V.23 vi.I vi.2 vi-3 vii.i vii.io vii.15 vii.16 vii.17 vii.19 vii.22 vii.23 viii.i viii.5 viii.15

IV.9 11.9 1.2 11.9 1.2 1.2: IV.8 1.2 1.2 1.2 1.2 1.2 1.2 1.2 1.2 1.2 1.2 1.2 1.2 1.2 1-3 1-3 1-9 1-3 1-3 1-4 1-4 1-4 1-4 I.4: II.12 II.12 II.12 I.4: II.12: III.1 1-5 1-5 1-5 1-5 1.6 III.8 1.6 1.6 1-7 1-7

Appendix II viii.16 viii.17 viii.19 viii.24 viii.25 viii.32 ix.8 ix.22 ix.27 ix-33 x.12 x.20 x.21 x.29 xi.i xi.4 xi.8 xi.IO xii.i Xii.2 xii.II xii.13 xii.14 xii.15 xii.21 xii.22 Xii.23 Xii.27 xii.28 xii.29 xii.30 xii.31 Xii.37 xii.42 xiii.20 Xiv.3 Xiv.5 Xiv.7 xiv.9 xiv.io xiv. 11 xi\.12 xiv. 13 xiv. 14 xiv.20 xiv.25 xiv.27 xv 4 XV 5 xv 7

1.8: II.9 1.8 1.8 1.8 1.8 1.8 1.8 1.8 1.8 1.8 1.8 1.8 1.8 1.8 1-9 1-9 1-9 1-9 1-9 1-9 1-9 1-9 1-9 1-9 1-9 1-9 I.9 1-9 1-9 1-9 1-9 1.10 1.10 1-9 1.11 1.11 1.11 1.11 II.8 II.8 1.11 1.11 IV.8 1.11 IV. 8 1.11 :IV.4 II.8 II.8 II.8 1.11 1.11 II.8 1.11 11.8,9: V-4

xv.8 xv.io XV. 11 xv. 12 xv.14 xv. 15 xv. 17 xv.26 xvi.6 xvi.28 xvii.2 xvii.5 xvii.14 xix.4 xix.6 xix.9 xix.18 xix.20 xix.22 XX.2 XX.3 xx.4 xx.6 XX. 12 xxii.19 XXiv. 12 xxiv.13 xx v. 8 xxix.43 xxix.45 xxxii.4 xxxii.8 xxxii.io XXXii. 12 xxxii.13 xxxii. 26 xxxii.29 xxxiv.28 xxxix.43

1.11 1.11 II.12 1.11: II.8 II.9 II.9 III.4 III.2 III.1 IV.8 IV.8 IV.4 III.10 IV.9 III.1: IV.10 IV.1 II.12 IV.10 III.1 II.9: IV.5: V.3 IV-5 III.5 IV. 12 VI-4 III.7 III.10 III.10 II.10: IV.9 IV.9 IV.9 IV. 12 IV. 12 IV.8 IV.4,8 III.4 III.1 III.4 V.i III.4 Leviticus

ix.24 xviii.6 xviii.16 xix.18 xix.33 xix.34 XX.3 xxiii.42 xxiv.8

IV.2 III.7 III.7 ni-3,5 111-3.6 111.3,6 III.7 III.3 IV. 1

Appendix II

254 xxvi.4 xxvi.6 xxvi.26 xxvi.32 xxvi.33

V.3 IV.9 IV.10 IV. 12 IV.II Numbers

iii .4 iii.32 v.30 vi.23 viii.25 xi.8 xi.13 xi.16 xi.17 xi.27 xiv.4 xiv.II xiv.22 Xiv.27 XVI.3 xxi.29 xxiv.i 7

V.2 IV.i III.9 III.4 III.10 IV.g IV.8 IV.i IV.i IV.i IV.8 IV.8 IV.8: VI.4 IV.8 11.8 Il.g II.9 Deuteronomy

i.io i.n iv.3 iv-5 v.8 v.27 v.32 v-33 vi.4 vi-5 vi.IO vi.13 vi.20 vii.6 Vli.22 Viii.4 viii-5 X.I

III.4 III.4: V.3 IV.g VI.6 IV. 12 III.2 IV.11 IV.i 1: VI.4 IV. 2 IV.g,12 IV.g IV.g IV.8 III.4 IV.g IV. 12 IV.8 V.3

x.16 xiii.4 xv.7 xvi.i Xvi.2 xvi.18 xvi. 20 xx.20 xxvii.i xxvii.2 xxvii.9 xxvii.i 1 xxvii. 12 xxvii.15 xxvii. 16 xxvii.17 xxvii. 20 xxvii.26 xxviii.4g xxix.23 XXX. 2 XXX. 14 XXX. 19 XXX.20 xxxi.i I XXXI. I 2 xxxi.28 xxxii. I xxxii.3 xxxii.6 xxxii.7 xxxii.17 xxxii.26 xxxii.48 xxxii.49 xxxii.50 xxxiii.13 xxxiii.18 xxxiv.i xxxiv.6 xxxiv.7 xxxiv.8 xxxiv.g xxxiv.io

IV.7,9 IV.12 IV.g: VI.2 IV.10 IV.9,10 V.2 V.2 III. I 111.3 III.4 III.1,2,4 111.3 111.4 III.5 HI.5 III 5 III.7 III.9 IV.11 III.5 IV.6 IV. 12 IV.5 III.10: IV.12 111.3 111.3 IV.i IV.2: V.3 IV.2 IV.7 IV.8 IV.5 IV.g V.i V.i IV. 12: V.i III.4 III.4 V-3 V-4 V.4 V-4 III.10 IV.10

Appendix

APPENDIX

255

III

III

O.T. P A S S A G E S Q U O T E D P A R T L Y F R O M AND P A R T L Y FROM

SAM.PENTATEUCH

SAM.TARGUM

Genesis iii.23

II.10

ix.i

III.4 ^ IV.12

XXV.27 ' xxxii.25 V.21

Deuteronomy ... vin.14

T,r

IV.9

x.12 ... , xxvm.62 XXXI.12

I V . 11 TITITI . 3

Exodus

xxxii.13

IV.g

II.2

xxxii.39

IV.12

xxxiv.9

V.4

II.II

Numbers viii.26

III.10

xiv.4

IV. 8

APPENDIX

IV.TO

IV

LIST OF G R E E K LOAN W O R D S óx^os

D^DX

%ivos (?)

'WODX

ulos

O W O X

ÌCTTopia

mtÌDX

yévos

D1U

8é|aas/6ó|jos (?)

DDT

aàpyaXos tòte

(B&&)

yoo/nDt:

HÉCTOV

po

laanMcovas

pQfò

s

»

VO|JlKÓS

Hp^Dll

(?)

xàn>w>i

^Dlp

(?)

TÌ90S

[Other Greek words occurring H O n : apKcov as p3~|X]

HDD in the L i t u r g y

are:

piKpós as O l p t t :

'pflT&op as

MAX LIDZBARSKI Ephemeris für Semitische Epigraphik 3 Bände Groß-Oktav. 1 9 0 2 - 1 9 1 5 . Halbleder D M 300,— I 1900-1902. Mit 49 Abbildungen. I V , 371 Seiten. 1902 II 1903-1907. Mit i Schrifttafel und 38 Abbildungen. V I I , 444 Seiten. 1908 III 1 9 0 9 - 1 9 1 5 . Mit 15 Tafeln, 107 Abbildungen. V I , 322 Seiten. 1 9 1 5 Einzelbände werden nicht abgegeben

MARTIN N O T H Die Welt des Alten Testaments Einführung in die Grenzgebiete der Alttestamentlichen Wissenschaft 4., neubearbeitete Auflage Mit 10 Textabbildungen und 1 Zeittafel Groß-Oktav. X V I , 355 Seiten. 1962. Ganzleinen D M 28,— ( Sammlung Töpelmann, Zweite

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