305-1-THE INTERRUPTED JOY

THE INTERRUPTED JOY The happiest of women on this day was Elisheba, daughter of Amminadab, for beside the general rejoicing at the dedication of the sanctuary, five particular joys fell to her lot: her husband, Aaron, was high priest; her brother-in-law, Moses, king; her son, Eleazar, head of the priests; her grandson, Phinehas, priest of war; and her brother, Nahshon, prince of his tribe. But how soon was her joy turned to grief! Her two sons, Nadab and Abihu, carried away by the universal rejoicing at the heavenly fire, approached the sanctuary with the censers in their hands, to increase God’s love for Israel through this act of sacrifice, but paid with their lives for this offering. From the Holy of Holies issued two flames of fire, as thin as threads, then parted into four, and two each pierced the nostrils of Nadab and Abihu, whose souls were burnt, although no external injury was visible. The death of these priests was not, however, unmerited, for in spite of their piety they had committed many a sin. Even at Sinai they had not conducted themselves properly, for instead of following the example of Moses, who had turned his face away from the Divine vision in the burning bush, they basked in the Divine vision of Mount Sinai. Their fate had even been decreed, but God did not want to darken the joy of the Torah by their death, hence He waited for the dedication of the Tabernacle. On this occasion God acted like the king who, discovering on the day of his daughter’s wedding that the best-man was guilty of a deadly sin, said: "If I cause the best-man to be executed on the spot, I shall cast a shadow on my daughter’s joy. I will rather have him executed on my day of gladness than on hers." God inflicted the penalty upon Nadab and Abihu "in the day of gladness of His heart," and not on the day on which the Torah espoused Israel.

Among the sins for which they had to atone was their great pride, which was expressed in several ways. They did not marry, because they considered no woman good enough for them, saying: "Our father’s brother is king, our father is high priest, our mother’s brother is prince of his tribe, and we are heads of the priests. What woman is worthy of us?" And many a woman remained unwed, waiting for these youths to woo her. In their pride they even went so far in sinful thoughts as to wish for the time when Moses and Aaron should die and they would have the guidance of the people in their hands. But God said: "’Boast not thyself of to-morrow;’ many a colt has died and his hide had been used as cover for his mother’s back." Even in the performance of the act that brought death upon them, did they show their pride, for they asked permission of neither Moses nor Aaron whether they might take part in the sacrificial service. What is more, Nadab and Abihu did not even consult with each other before starting out on this fatal deed, they performed it independently of each other. Had they previously taken counsel together, or had they asked their father and their uncle, very likely they would never have offered the disastrous sacrifice. For they were neither in a proper condition for making an offering, nor was their offering appropriate. They partook of wine before entering the sanctuary, which if forbidden to priests; they did not wear the prescribed priestly robes, and, furthermore, they had not sanctified themselves with water out of the laver for washing. They made their offering, moreover, in the Holy of Holies, to which admittance had been prohibited, and used "strange fire," and the offering was all in all out of place because they had had no command from God to offer up incense at that time. Apart from this lists of sins, however, they were very pious men, and their death grieved God more than their father Aaron, not alone because it grieves God to see a pious father lose his sons, but because they actually were worthy and pious youths. When Aaron heard of the death of his sons, he said: "All Israel saw Thee at the Red Sea as well as at Sinai without suffering injury thereafter; but my sons, whom Thou didst order to dwell in the Tabernacle, a place that a layman may not enter without being punished by death-my sons entered the Tabernacle to behold Thy strength and Thy might, and they died!" God hereupon said to Moses: "Tell Aaron the following: ’I have shown thee great favor and have granted thee great honor through this, that thy sons have been burnt. I assigned to thee and thy sons a place nearer to the sanctuary, before all others, even before thy brother Moses. But I have also decreed that whosoever enters the Tabernacle without having been commanded, he shall be stricken with leprosy. Wouldst thou have wished thy sons, to whom the innermost places had been assigned, to sit as lepers outside the encampment as a penalty for having entered the Holy of Holies?" When Moses imparted these words to his brother, Aaron said: "I thank Thee, O God, for that which Thou hast shown me in causing my sons to die rather then having them waste their lives as lepers. It behooves me to thank Thee and praise Thee, ’because Thy lovingkindness is better than life, my lips shall praise Thee.’"

Moses endeavored to comfort his brother in still another way, saying: "Thy sons died to glorify the name of the Lord, blessed be His name, for on Sinai God said to me: ’And there will I meet with the children of Israel, the Tabernacle shall be sanctified by those that glorify Me.’ I knew that this sanctuary of God was to be sanctified by the death of those that stood near it, but I thought either thou or I was destined for this, but now I perceive that thy sons were nearer to God than we." These last words sufficed to induce Aaron to control his grief over the loss of his sons, and like the true wise man he silently bore the heavy blow of fate without murmur or lament. God rewarded him for his silence by addressing him directly, and imparting an important priestly law to him.

Aaron could not take part in the burial of Nadab and Abihu, for a high priest is not permitted to take part in a funeral procession, even if the deceased be a near kinsman. Eleazar and Ithamar, also, the surviving sons of Aaron, were not permitted to mourn or attend the funeral on the day of their dedication as priests, so that Aaron’s cousins, the Levites Mishael and Elzaphan, the next of kin after these had to attend to the funeral. These two Levites were the sons of a very worthy father, who was not only by descent a near kinsman of Aaron, but who was also closely akin to Aaron in character. As Aaron pursued peace, so too did his uncle Uzziel, father to Mishael and Elzaphan. Being Levites they might not enter the place where the heavenly fire had met their cousins, hence an angel had thrust Nadab and Abihu out of the priestly room, and they did not die until they were outside it, so that Mishael and Elzaphan might approach them.

Whereas the whole house of Israel was bidden to bewail the death of Nadab and Abihu, for "the death of a pious man is greater misfortune to Israel than the Temple’s burning to ashes,"-Aaron and his sons, on the other hand, were permitted to take no share in the mourning, and Moses bade them eat of the parts of the offering due them, as if nothing had happened. Now when Moses saw that Aaron had burnt to ashes one of the three sin offerings that were offered on that day, without himself or his sons having partaken of it, his wrath was kindled against his brother, but in consideration of Aaron’s age and his office Moses addressed his violent words not to Aaron himself, but to his sons. He reproached them with having offended against God’s commandment in burning one sin offering and eating of the other two. He asked them, besides, if they were not wise enough to profit by the example of their deceased brothers, who paid for their arbitrary actions with their lives, particularly since they also had been doomed to death, and owed their lived only to his prayer, which had power to preserve for their father half the number of sons. Moses’ reproof, however, was unjustified, for Aaron and his sons had done what the statutes required, but Moses had on this occasion, as on two others, owing to his wrath, forgotten the laws which he himself had taught Israel. Hence Aaron opposed him decidedly and pointed out his error to him. Moses, far from taking Aaron’s reprimand amiss, caused a herald to make an announcement throughout the camp: "I have falsely interpreted the law, and Aaron, my brother, has corrected me. Eleazar and Ithaman also knew the law, but were silent out of consideration for me." As a reward for their considerateness, God thereupon revealed important laws to Moses with a special injunction to tell them to Aaron as well as to Eleazar and Ithamar. THE GIFTS OF THE PRINCES When Moses called on the people to make their offerings for the erection of the sanctuary, it sorely vexed the princes of the tribes that he had not summoned them particularly. Hence they withheld their contributions, waiting for the people to give according to their powers, so that they might step in and make up the deficiency, and all should observe that without them the Tabernacle could not have been completed. But they were mistaken, for in their ready devotion the people provided all needful things for the sanctuary, and when the princes of the tribes perceived their mistake and brought their contributions, it was too late. All that they could do was to provide the jewels for the robes of the high priest, but they could no longer take a hand in the erection of the Tabernacle. On the day of the dedication they tried to make partial amends for letting slip their opportunity, by following the advice of the tribe of Issachar, renowned for wisdom and erudition, to bring wagons for the transportation of the Tabernacle. These princes of the tribes were no upstarts or men newly risen to honor, they were men who even in Egypt had been in office and exposed to the anger of the Egyptians; they had also stood at Moses’ side when he undertook the census of the people. They now brought as an offering to Moses six covered wagons, fully equipped, and even painted blue, the color of the sky, and also twelve oxen to draw the wagons. The number of wagons as well as of oxen had been set with purpose. The six wagons corresponded to the six days of creation; to the six Mothers, Sarah, Rebekah, Rachel, Leah, Billhah, and Zilpah; to the six laws that the Torah prescribes exclusively for the king; to the six orders of the Mishnah, and to the six heavens. The number of the oxen corresponded to the twelve constellations, and to the twelve tribes. Moses did not at first want to accept the teams, but God not only bade him accept them, He also ordered him to address the princes kindly, and to thank them for their gifts. Moses now even thought the Shekinah had deserted him and would rest on the princes of the tribes, assuming that they had received direct communication from God to make this offering to the sanctuary. But God said to Moses: "If it had been a direct command from Me, then I should have ordered thee to tell them, but they did this on their own initiative, which indeed meets with My wish." Moses now accepted the gifts, not without misgivings, fearing lest a wagon should break, or an ox die, leaving the tribe or that unrepresented by a gift. But God assured him that no accident should occur to either wagon or ox,--yes, a great miracle came to pass in regard to these wagons and oxen, for the animals live forever without ailing or growing old, and the wagons likewise endure to all eternity.

Moses then distributed the wagons among the Levites so that the division of the sons of Gershon received two wagons, with the transportation of the heavy portions of the Tabernacle, boards, bars, and similar things, whereas the former, having the lighter portions, had enough with two wagons. The third division of Levites, the sons of Kohath, received no wagons, for they were entrusted with the transportation of the Holy Ark, which might not be lifted upon a wagon, but was to be borne upon their shoulders. David, who forgot to observe this law and had the Ark lifted upon a wagon, paid heavily for his negligence, for the priests who tried to carry the Ark to the wagon were flung down upon the ground. Ahithophel then called David’s attention to the need of following the example of Kohath’s sons, who bore the Ark on their shoulders through the desert, and David ordered them to do the same. But the princes of the tribes were not content with having provided the means for transporting the sanctuary, they wanted to be the first, on the day of dedication, to present offerings. As with the wagons, Moses was doubtful whether or not to permit them to bring their offerings, for theses were of an unusual kind that were not ordinarily permissible. But God bade him accept the dedication offerings of the princes, though Moses was still in doubt whether to let all the twelve princes make their offerings on the same day, or to set a special day for each, and if so, in what order they should make their offerings. God thereupon revealed to him that each one of the princes of the tribes were to sacrifice on a special day, and that Nahshon, the prince of Judah, was to make the start. He was rewarded in this way for the devotion he had shown God during the passage through the Red Sea. When Israel, beset by the Egyptians, reached the sea, the tribes among themselves started quarreling who should first go into the sea. Then suddenly Nahshon, the prince of Judah, plunged into the sea, firmly trusting that God would stand by Israel in their need.

Nahshon’s offering was one silver changer that had been fashioned for the sanctuary, the weight whereof was an hundred and thirty shekels; on bowl of equal size, but of lighter weight, of seventy shekels; both of them full of fine flour mingles with oil for a meat offering. Furthermore, one spoon of ten shekels of gold, full of incense; on young bullock, the picked of his herd; one excellent ram, and one lamb a year old, these three for a burnt offering; and a kid of the goats for a sin offering, to atone for a possible uncleanness in the sanctuary. These sacrifices and gifts Nahshon offered out of his own possessions, not out of those of his tribe. God’s acceptance of the offerings of the princes of the tribes shows how dear they were to God; for at no other time was and individual allowed to offer up incense, as Nahshon and his fellows did. They also brought sin offerings, which is ordinarily not permitted unless on is conscious of having committed a sin. Finally the prince of the tribe of Ephraim brought his offering on the seventh day of the dedication, which was on a Sabbath, though ordinarily none but the daily sacrificed may be offered on the Sabbath. The offerings of all the princes of the tribes were identical, but they had a different significance for each tribe. From the time of Jacob, who foretold it to them, every tribe knew his future history to the time of the Messiah, hence at the dedication every prince brought such offerings as symbolized the history of his tribe.

Nahshon, the prince of Judah, brought a silver charger and a silver bowl, the one to stand for the sea, the other for the mainland, indicating that out of his tribe would spring such men as Solomon and the Messiah, who would rule over all the world, both land and sea. The golden spoon of ten shekels signified the ten generations from Perez, son of Judah, to David, first of Judean kings, all whose actions were sweet as the incense contained in the spoon. The three burnt offerings, the bullock, the ram, and the lamb, corresponded to the three Patriarchs, Abraham, Isaac, and Jacob, whereas the kid of the goats was to atone for the sin of Judah, who sought to deceive his father with the blood of a kid. The two oxen of the peace offering pointed to David and Solomon, and the three small cattle of the peace offering, the rams, the goats, and the lambs, corresponded to the descendants and successors of these two Judean kings, who may also be classified in three groups, the very pious, the very wicked, and those who were neither pious nor wicked. On the second day of the dedication appeared the prince of the tribe of Reuben and wanted to present his offering, saying: "Tis enough that Judah was permitted to offer sacrifice before me, surely it is not time for our tribe to present our offerings." But Moses informed him that God had ordained that the tribes should present offerings in the order in which they moved through the desert, so that the tribe of Issachar followed Judah. This tribe had altogether good claims to be among the first to offer sacrifices, for, in the first place, this tribe devoted itself completely to the study of the Torah, so that the great scholars in Israel were among them; and then, too, it was this tribe that had proposed to the others that bringing of the dedication offerings. As this was the tribe of erudition, its gifts symbolized things appertaining to the Torah. The silver charger and the silver bowl corresponded to the written and to the oral Torah; and both vessels alike are filled with fine flour, for the two laws are not antagonistic, but form a unity and contain the loftiest teachings. The fine flour was mingled with oil, just as knowledge of the Torah should be added to good deeds; for he who occupies himself with the Torah, who works good deeds, and keeps himself aloof from sin, fills his Creator with delight. The golden spoon of ten shekels symbolizes the two tables on which God with His palm wrote the Ten Commandments, and which contained between the commandments all the particulars of the Torah, just as the spoon was filled with incense. The three burnt offerings, the bullock, the ram, and the lamb corresponded to the three groups of priests, Levites and Israelites, whereas the kid of the goats alluded to the proselytes, for the Torah was revealed not only for Israel but for all the world; and "a proselyte who studies the Torah is no less than a high priest." The two oxen of the peace offering corresponded to the oral and the written Torah, the study of which brings peace on earth and peace in heaven.

After Nahshon, the temporal king, and Nethanel the spiritual king, came the turn of Eliab, the prince of the tribe of Zebulun. This tribe owed its distinction to the circumstance that it followed commerce and through the profits thereof was enabled to maintain the tribe of Issachar, which, entirely devoted to study, could not support itself. The charger and bowl that he presented to the sanctuary symbolize the food and drink with which Zebulun provide the scholar-tribe Issachar. The spoon indicated the border of the sea, which Jacob in his blessing had bestowed on Zebulun as his possession, and the ten shekels of its weight corresponded to the ten words of which this blessing consisted. The tow oxen point to the two blessings which Moses bestowed upon Zebulun, as the three small cattle, the ram, the goat, and the lamb, corresponded to the three things which gave Zebulun’s possessions distinction before all others, the tunny, the purple snail, and white glass.

After the tribes that belonged to Judah’s camp division had brought their offerings, followed Reuben and the tribes belonging to his division. The gifts of the tribe of Reuben symbolized the events in the life of their forefather Reuben. The silver charger recalled Reuben’s words when he saved Joseph’s life, whom the other brothers wanted to kill, for "the tongue of the just is as choice silver." The silver bowl, from which was sprinkled the sacrificial blood, recalled the same incident, for it was Reuben who advised his brothers to throw Joseph into the pit rather than to kill him. The spoon of ten shekels of gold symbolized the deed of Reuben, who restrained Jacob’s sons from bloodshed, hence the gold out of which the spoon was fashioned had a blood-red color. The spoon was filled with incense, and so too did Reuben fill his days with fasting and prayer until God forgave his sin with Billhah, and "his prayer was set forth before God as incense." As penance for this crime, Reuben offered the kid of goats as a sin offering, whereas the two oxen of the peace offering corresponded to the two great deeds of Reuben, the deliverance of Joseph, and the long penance for his sin.

Just as Reuben interceded to save his brother Joseph’s life so did Simeon rise up for his sister Dinah when he took vengeance upon the inhabitants of Shechem for the wrong they had done her. Hence the prince of the tribe of Simeon followed the prince of the tribe of Reuben. As the sanctuary was destined to punish unchastity among Israel, so were the gifts of the tribe whose sire figured as the avenger of unchastity symbolical of the different parts of the Tabernacle. The charger corresponded to the court that surrounded the Tabernacle, and therefore weighed one hundred and thirty shekels, to correspond to the size of the court that measured one hundred cubits, of which the Tabernacle occupied thirty. The bowl of seventy shekels corresponded to the empty space of the Tabernacle. These two, the charger and the bowl, were filled with fine flour mingled with oil, because in the court of the Tabernacle were offered up meat offerings, mingled with oil, whereas in the Tabernacle was the shewbread of fine flour, and the candlestick filled with oil. The spoon of ten shekels of gold corresponded to the scroll of the Torah and the tables with the Ten Commandments that rested in the Ark. The sacrificial animals, the bullock, the ram, the lamb, and the kid corresponded to the four different kinds of curtains and hangings that were used in the sanctuary, and that were fashioned our of the hides of these animals. The two oxen of the peace offering pointed to the two curtains, the one in front of the Tabernacle, the other in front of the court, whereas the three kinds of small cattle that were used as offerings corresponded to the three curtains of the court, one to the north, one to the south, one to the west of it; and as each of these was five cubits long, so were five of each kind presented as offerings. As Simeon, sword in hand, battled for his sister, so, by force of arms, did the tribe of Gad set out to gain the land beyond the Jordan for their brethren. Therefore did their prince follow Shelumiel, prince of Simeon, with his offerings. This tribe, so active in gaining the promised land, symbolized in its gifts the exodus from Egypt, which alone made possible the march of Palestine. The charger of the weight of a hundred and thirty shekels alluded to Jochebed, who at the age of one hundred and thirty years bore Moses, who had symbolical connection with the bowl, for he was thrown into the Nile. This bowl weighed seventy shekels, as Moses extended his prophetic spirit over the seventy elders; and as the bowl was filled with fine flour, so did Moses’ prophetic spirit in no way diminish because the seventy elders shared in prophecy. The three burnt offerings recalled the three virtues Israel possessed in Egypt, which were instrumental in their deliverance-they did not alter their Hebrew names, they did not alter their Hebrew language, and they lived a live of chastity. The sin offerings were to atone for the idolatry to which they were addicted in Egypt, so that God did not permit their deliverance until they had renounced idolatry. The two oxen of the peace offering corresponded to Jacob and Joseph, for whose sake God had delivered Israel out of Egypt. They brought, besides, fifteen heads of small cattle as sacrifice, because God was mindful of His vow to the three Patriarchs and the twelve fathers of the tribes, and released Israel out of bondage. A special distinction was granted to the tribe of Ephraim, for God allowed their prince to make his offering on the Sabbath, a day on which otherwise none but the daily offerings were allowed to be offered. This distinction the tribe of Ephraim owed to its ancestor Joseph in recognition of his strict observance of the Sabbath as governor of Egypt. The gifts of this tribe represent the history of Jacob and of Joseph, for the descendants of the latter owed much to Jacob’s love for his son Joseph. The charger alluded to Jacob, the bowl to Joseph, and as both these vessels were filled with fine flour mingled with oil, so too were both Jacob and Joseph very pious men, and the course of their lives ran evenly. The spoon symbolized Jacob’s right hand, which he laid on the head of Ephraim to bless him; the spoon was filled with incense; Jacob laid his right hand upon Ephraim and not upon his elder brother Manasseh because he knew that the former was worthy of the distinction. The three burnt offerings corresponded to the three Patriarchs, whereas the kid of goats stood for Joseph, whose coat had been smeared with a kid’s blood. The two oxen of the peace offering indicated the two blessings that the sons of Joseph had received from their grandfather, Jacob, and the three kinds of small cattle that were offered as peace offerings corresponded to the three generations of Ephraim that Joseph was permitted to see before his death.

Joseph not only observed the Sabbath, he was also chaste, not to be tempted by Potiphar’s wife, and he was faithful in the service of his master. God therefore said to Joseph: "Thou hast kept the seventh commandment, ’Thou shalt not commit adultery,’ and has not committed adultery with Potiphar’s wife; and thou hast also kept the following commandment, the eighth, ’Thou shalt not steal,’ for thou didst still neither Potiphar’s money nor his conjugal happiness, hence there will come a time when I shall give thee the reward due thee. When, hereafter, the princes of the tribes will offer their offerings at the dedication of the altar, the two princes among thy descendants shall one after the other offer their offerings, the one on the seventh, the other on the eighth day of the dedication, as a reward because thou didst observe the seventh and the eighth commandments." The prince of the tribe of Manasseh now followed that of Ephraim, trying like the preceding, symbolically to represent Jacob’s and Joseph’s lives. The charger, one hundred and thirty shekels in weight, indicated that Jacob at the age of one hundred and thirty years migrated to Egypt for the sake of Joseph. The bowl of seventy shekels corresponded to Joseph who caused seventy souls of the Hebrews to migrated to Egypt. The spoon of ten shekels of gold indicated the ten portions of land that fell to Manasseh. The three burnt offerings corresponded to the three generations of Manasseh that Joseph was permitted to see before his death, whereas the kid of the goats recalled Jair, son of Manasseh, who died childless. The two oxen of the peace offering indicated that the possessions of the tribe of Manasseh were to be divided into two parts, one on this side the Jordan, and one beyond it. The three kinds of small cattle for peace offerings corresponded to the triple attempt of Joseph to influence his father in favor of Manasseh, whereas the five head of each indicated the five daughters of Zelophehad, the only women who, like men, received their shares in the distribution of the promised land. As the sanctuary stood first in Shiloh, Joseph’s possession, then in Jerusalem, Benjamin’s possession, so did this tribe with its sacrifices follow Joseph’s tribes. The charger signified Rachel, the mother of Benjamin, who bore him to Jacob when he was a hundred years old, and in memory of this, as well as of Benjamin’s attainment of thirty years when he came to Egypt, the weight of the charger amounted to one hundred and thirty shekels. The bowl indicated the cup Joseph employed to discover his brothers’ sentiments toward Benjamin, and both vessels, charger and cup, were filled with fine flour, for both Joseph’s and Benjamin’s lands were found worthy being sited for God’s sanctuary. The spoon of then shekels of gold full of incense corresponded to the ten sons of Benjamin, all of whom were pious men. The three burnt offering corresponded to the three temples erected in Jerusalem, Benjamin’s property, the Temple of Solomon, the Temple of the exiles returned from Babylon, and the Temple to be erected by the Messiah. The sin offering, the kid of the goats, points to the building of the Temple by the wicked king Herod, who atoned for his execution of the learned men by the erection of the santuary. The two oxen of the peace offering corresponded to the two deliverers of the Jews that sprang from the tribe of Benjamin, Mordecai, and Esther. The five heads each of the three kinds of small cattle for a peace offering symbolized the triple distinction of Benjamin and his tribe by five gifts. The gift of honor that Joseph gave his brother Benjamin five times exceeded that of all his other brothers; when Joseph made himself known to his brothers, he gave Benjamin five changes of raiment, and so too did the Benjamite Mordecai receive from Ahasuerus five garments of state. In his blessing Jacob likened Dan to Judah, hence the tribe of Dan stood at the head of the fourth camp of Israel, and their prince offered his gifts before those of Asher and Naphtali. Jacob in his blessing to Dan thought principally of the great hero, Samson, hence the gifts of this tribe allude chiefly to the history of this Danite judge. Samson was a Nazirite, and to this alluded the silver charger for storing bread, for it is the duty of a Nazirite, at the expiration of the period of his vow, to present bread as an offering. To Samson, too, alluded the bowl, in Hebrew called Mizrak, "creeping," for he was lame of both feet, and hence could only creep and crawl. The spoon of ten shekels of gold recalled the ten laws that are imposed upon Nazirites, and that Samson had to obey. The three burnt offerings had a similar significance, for Samson’s mother received three injunctions from the angel, who said to her husband, Manoah: "She may not eat of anything that cometh of the vine, neither let her drink wine or strong drink, nor eat any unclean thing." The sin offering, which consisted of a kid, called in Hebrew, Sa’ir, corresponded to the admonition given to Samson’s mother, not to shave his hair, in Hebrew Se’ar. The two oxen corresponded to the two pillars of which Samson took hold to demolish the house of the Philistines; whereas the three kinds of small cattle that were presented as offerings symbolized the three battles that Samson undertook against the Philistines. The judge must pronounce judgement before it be executed, hence, too, the tribe of Asher, "the executors of justice," followed Dan, the judges. The name Asher also signifies "good fortune," referring to the good fortune of Israel that was chosen to the God’s people, and in accordance with this name also do the gifts of the prince of the tribe of Asher allude to the distinction of Israel. The charger, one hundred and thirty shekels of silver in weight, corresponds to the nations of the world, whom, however, God repudiated, choosing Israel in their stead. The bowl of seventy shekels corresponds to the seventy pious souls of whom Israel consisted when they moved to Egypt. Both vessels were filled with fine flour. God sent His prophets to the other nations as well as to Israel, but Israel alone declared itself willing to accept the Torah. This nation accepted "the spoon of then shekels of gold filled with incense," every man among them being willing to accept the Ten Commandments and the Torah. The three burnt offerings corresponded to the three crowns that Israel received from their God, the crown of the Torah, the crown of the Priesthood, and the crown of the Kingdom, for which reason also golden crowns were fashioned on the Ark in which the Torah was kept, on the altar on which the priests offered sacrifices, and on the table that symbolized the kingdom. But the highest of all is the crown of a good name, which a man earns through good deeds, for the crucial test is not the study of the Torah, but the life conforming to it. For this reason also there was a sin offering among the offerings, corresponding to the crown of good deeds, for these alone can serve as an expiation. The two oxen indicate the two Torot that God gave His people, the written and the oral, whereas the fifteen peace offerings of small cattle correspond to the three Patriarchs and the twelve fathers of the tribes, for these fifteen God had chosen. As Jacob blessed after Asher and the Naphtali, so too did these two tribes succeed each other in the offerings at the dedication of the Tabernacle. Naphtali, Jacob’s son, was a very affectionate son, who was ever ready to execute his father’s every command. The prince of the tribe of Naphtali followed his ancestor’s example, and by his gifts to the sanctuary sought to recall the three Patriarchs and their wives. "One silver charger, the weight whereof was an hundred and thirty shekels," symbolized Sarah, who was unique among her sex in her piety, and who almost attained the age of hundred and thirty years. A silver bowl for sprinkling blood recalled Abraham, who was thrown far away form his home. The weight of the bowl was seventy shekels, as Abraham also was seventy years old when God made with him the covenant between the pieces. The charger and the bowl were both filled with fine flour mingled with oil, as also Abraham and Sarah were imbued with a love for good and pious deeds. The spoon of ten shekels of gold alludes to Abraham as well, for Abraham conquered the evil inclination and resisted the ten temptations, whereas the three burnt offerings and the sin offering corresponded to the offerings made by Abraham at the covenant between the pieces. The two oxen for the peace offering indicate Isaac and Rebekah, whereas the three kinds of small cattle allude to Jacob, Leah, and Rachel, but the sum total of the offerings of these three species was fifteen, corresponding to these three and the twelve fathers of the tribes.

Apart from the significance that the offerings of the tribal princes had for each individual tribe respectively, they also symbolized the history of the world from the time of Adam to the erection of the Tabernacle. The silver charger indicated Adam, who lived nine hundred and thirty years, and the numerical equivalent of the letters of Kaarat Kesef, "silver charger," amounts to the same. Corresponding to the weight of "an hundred and thirty shekels," Adam begat his son Seth, the actual father of the future generations, at the age of a hundred and thirty years. The silver bowl alludes to Noah, for, as it weighed seventy shekels, so too did seventy nations spring from Noah. Both these vessels were filled with fine flour, as Adam and Noah were both full of good deeds. The spoon "of ten shekels of gold" corresponded to the ten words of God by which the world was created, to the ten Sefirot, to the ten lists of generations in the Scriptures, to the ten essential constituent parts of the human body, to the ten miracles God wrought for Israel in Egypt, to the ten miracles Israel experienced by the Red Sea. The three burnt offerings were meant to recall the three Patriarchs. The kid of goats indicated Joseph; the two oxen corresponded to Moses and Aaron; the five rams to the five distinguished sons of Zerah: Zimri, Ethan, Heman, Calcol, and Dara; whereas the five goats and the five lambs symbolized the five senses of mankind by means of which the existence of things is determined. The sum total of the gifts of the twelve princes of the tribes had also a symbolical significance. The twelve chargers correspond to the twelve constellations; the twelve bowls of the twelve months; the twelve spoons to the twelve guides of men, which are: the heart, that bestows understanding and insight; the kidneys, that give counsels, good as well as evil; the mouth, that cuts all kinds of food; the tongue, that renders speech impossible; the palate, that tastes the flavors of food; the windpipe, that renders possible breathing and the utterance of sounds; the esophagus, that swallows food and drink; the lungs, that absorbs fluids; the liver, that promotes laughter; the crop, that grinds all food; and the stomach, that affords pleasant sleep. "All the silver of the vessels that weighed two thousand and four hundred shekels" corresponded to the years that had passed from the creation of the world to the advent of Moses in the fortieth year of his life. All the gold of the spoons, the weight of which was an hundred and twenty shekels, corresponds to the years of Moses’ life, for he died at the age of a hundred and twenty. The different species of animals offered as sacrifices corresponded to the different ranks of the leaders of Israel. The twelve bullocks to the kings, the twelve rams to the princes of the tribes, the twelve kids of the goats to the governors, and the twelve sheep to the government officials. The twenty-four oxen for a peace offering corresponded to the books of the Scriptures, and the divisions of the priests, and were also meant to serve as atonement for the twenty-four thousand men, who, owing to their worship of Peor, died of the plague. The sixty rams of the peace offering corresponded to the sixty myriads of Israel’s fighting hosts; the sixty he-goats to the sixty empires; and the sixty he-lambs to the building of the second Temple that measured sixty cubits in height and sixty in width. The gifts of the twelve princes of the tribes were not only equal in number, but also in the size and width of the objects bestowed, every tribe making exactly the same offering to the sanctuary. None among them wished to outrival the others, but such harmony reigned among them and such unity of spirit that God valued the service of each as if he had brought not only his own gifts but also those of his companions. As a reward for this mutual regard and friendship, God granted them the distinction of permitting them to present their offerings even on the Sabbath day. THE REVELATIONS IN THE TABERNACLE

"Honor pursues him who tries to escape it." Moses in his humility felt that his mission as leader of the people ended with the erection of the Tabernacle, as Israel could now satisfy all their spiritual needs without his aid. But God said: "As truly as thou livest, I have for thee a far greater task than any thou hast yet accomplished, for thou shalt instruct My children about ’clean and unclean,’ and shalt teach them how to offer up offerings to Me." God hereupon called Moses to the Tabernacle, to reveal to him there the laws and teachings. Moses in his humility did not dare to enter the Tabernacle, so that God had to summon him to enter. Moses, however, could not enter the sanctuary while a cloud was upon it, this being a sign "that the demons held sway," but waited until the cloud had moved on. The voice that called Moses came from heaven in the form of a tube of fire and rested over the two Cherubim, whence Moses perceived its sound. This voice was a powerful as at the revelation at Sinai when the souls of all Israel escaped in terror, still it was audible to none but Moses. Not even the angels heard it, for the words of God were destined exclusively for Moses. Aaron, too, with the exception of three cases in which God revealed Himself to him, never received His commands except through the communications of Moses. God would call Moses twice caressingly words by name, and when he had answered, "Here am I," God’s words were revealed to him, and every commandment as a special revelation. God always allowed a pause to take place between the different laws to be imparted, that Moses might have time rightly to grasp what was told him. On the first day of the dedication of the Tabernacle, not lest than eight important sections of laws were communicated to Moses by God. As a reward for his piety, Aaron and his descendants to all eternity received the laws of sanctity, which are a special distinction of the priests, and these laws were revealed on this day. It was on this day, also, that Aaron and his sons received the gifts of the priests, for although even at the revelation on Sinai Israel had set them aside, still they were not given to Aaron and his sons until this day when the sanctuary was anointed. The second law revealed on this day was the separation of the Levites from among the children of Israel, that they might be dedicated to the sanctuary. "For God elevated no man to an office unless He has tried him and found him worthy of his calling." He did not say, "and the Levites shall be Mine," before He had tried this tribe, and found them worthy. In Egypt none but the tribe of Levi observed the Torah and clung to the token of the Abrahamic covenant, while the others tribes, abandoning both Torah and token of covenant, like the Egyptians, practiced idolatry. In the desert, also, it was this tribe alone that did not take part in the worship of the Golden Calf. Justly, therefore, did God’s choice fall upon this godly tribe, who on this day were consecrated as the servants of God and His sanctuary. The ceremonies connected with the consecration of the Levites had much in common with the regulations for cleansing of lepers. Originally, the firstborn had been the servants of the sanctuary, but, owing to the worship of the Golden Calf, they lost this prerogative, and the Levites replaced them. It was for this reason that the Levites were obliged to observe regulations similar to those for the cleansing of lepers, because they took the place of men who by their sins had defiled themselves. The offerings that the Levites brought on this occasion consisted of two bullocks, on for a burnt offering whenever the congregation, seduced by others, commits idolatry; and Israel would not have worshipped the Golden Calf had not the mixed multitude misled them. "But whosoever worships an idol, by this act renounces the whole Torah," hence did the Levites have to offer up another bullock for a sin offering, in accordance with the law that "if the whole congregation of Israel have done somewhat against any of the commandments of the Lord concerning things which should not be done, and are guilty, then they shall offer up a young bullock for the sin." As the Levites had been chosen "to do the service of the children of Israel in the Tabernacle of the congregation, and to make an atonement for the children of Israel," God ordered all the congregation of Israel to be present at the consecration of the Levites, for whosoever had a sin offering up for himself must in person bring it to the Tabernacle. Therefore, too, did the elders of Israel have to put their hands upon the Levites, according to the prescription that the elders must put their hands upon the sin of the congregation. Aaron, like the elders, participated in the ceremony of the consecration, lifting up every single Levite as a token that he was now dedicated to the sanctuary. Aaron’s extraordinary strength is proven by the fact that he was able to lift up twenty-tow thousand men in one day. THE CLEANSING OF THE CAMP The third law revealed on this day was the command that the children of Israel put out of the camp every leper and every unclean person. When Israel moved out of Egypt, the majority of the people were afflicted with physical defects and diseases, contracted during their work on the structures they had been compelled to erect in Egypt. One had his hand crushed by a falling stone, another’s eye blinded by splashing of loam. It was a battered and crippled host that reached Sinai, eager to receive the Torah, but God said: "Does it become the glory of the Torah that I should bestow it on a race of cripples? Nor do I want to await the coming of another, sound generation, for I desire no further delay of the revelation of the Torah." Hereupon God sent angels to heal all among Israel that were diseased or afflicted with defects, so that all the children of Israel were sound and whole when they received the Torah. They remained in this condition until they worshipped the Golden Calf, when all their diseases returned as a punishment for their defection from God. Only the women, during their stay in the desert, were exempt from the customary ailments to which women are subject, as a reward for being the first who declared themselves ready to accept the Torah. When the Tabernacle had been consecrated, God now said to Moses: "So long as you had not yet erected the Tabernacle, I did not object to having the unclean and the lepers mingle with the rest of the people, but now that the sanctuary is erected, and that My Shekinah dwells among you, I insist upon your separating all these from among you, that they may not defile the camp in the midst of which I dwell." The law in regard to lepers was particularly severe, for they were denied the right of staying within the camp, whereas the unclean were prohibited merely from staying near the sanctuary. The lepers were the very ones who had worshipped the Golden Calf, and had as a consequence been smitten with this disease, and it was for this reason that God separated them from the community. Thirteen sins are punished with leprosy by God: blasphemy, unchastity, murder, false suspicion, pride, illegal appropriation of the rights of others, slander, theft, perjury, profanation of the Divine Name, idolatry, envy, and contempt of the Torah. Goliath was stricken with leprosy because he reviled God; the daughters of Zion became leprous in punishment of their unchastity; leprosy was Cain’s punishment for the murder of Abel. When Moses said to God, "But behold, they will not believe me," God replied: "O Moses, art thou sure that they will not believe thee? They are believers and the sons of believers. Thou who didst suspect them wrongly, put not they hand into thy bosom,.....and he put his hand into his bosom: and when he took it out, behold, his hand was leprous as snow. " Uzziah presumed upon the rights of the priesthood, and went into the Temple to burn incense upon the altar of incense. He was just about to commit the offence, when "the leprosy brake forth in his forehead." Leprosy fell upon Naaman, who had grown arrogant because of his heroic deeds. For slandering Moses Miriam became leprous as snow; and Gehazi was punished by leprosy because he frustrated the purpose of Elisha, who desired to accept nothing from Naaman in order that the cure might redound to the glory of God.

Another important law revealed on this day referred to the celebration of "the second Passover feast." Mishael and Elzaphan, who had attended to the burial of Nadab and Abihu, were godly men, anxious to fulfil the commandments of God, hence they went to the house where Moses and Aaron instructed the people, and said to them: "We are defiled by the dead body of a man; wherefore are we kept back that we may not offer an offering of the Lord in His appointed season among the children of Israel?" Moses at first answered that they might not keep the Passover owing to their condition of uncleanness, but they argued with him, asking that even if, owing to their condition, they might not partake of the sacrificial meat, they might, at least, be permitted to participate in the offering of the paschal lamb by having the blood of the offering sprinkled for them. Moses admitted that he could not pass judgement on this case before receiving instruction concerning it from God. For Moses had the rare privilege of being certain of receiving revelations from God whenever he applied to Him. He therefore bade Mishael and Elzaphan await God’s judgement concerning their case, and sentence was indeed revealed immediately.

It was on this day also that God said to Moses: "A heavy blow of fate had fallen upon Aaron to-day, but instead of murmuring he thanked Me for the death that robbed him of his two sons, which proves his trust in My justice toward them, who had deserved punishment more severe. Go then, and comfort him; and at the same time tell him ’that he come not at all times into the holy place within the vail before the mercy seat, which is upon the Ark.’" These last words greatly aggrieved Moses, who not thought: "Woe is me! For it seems as if Aaron had lost his rank, since he may not at all times enter the sanctuary. The statement of the periods for his admission into the sanctuary is also so indeterminate that I am not at all sure whether they are to recur hourly, or daily, or annually, every twelve years, perhaps even seventy, or not at all." But God replied: "Thou art mistaken, I was not thinking of fixing a certain time. Whether hour, or day or year, for Aaron may enter the sanctuary at any time, but when he does so, he must observe certain ceremonies." The ceremonies that Aaron, as well as every other high priest, had to perform on the Day of Atonement before his entrance into the Holy of Holies were symbolical of the three Patriarchs, of the four wives of the Patriarchs, and of the twelve tribes. Only by depending upon the merits of these pious men and women might the high priest venture to enter the Holy of Holies without having to fear the angels that filled this space. These were obliged to retreat upon the entrance of the high priest, and even Satan had to flee whenever he beheld the high priest, and did not dare to accuse Israel before God.

Aaron’s grief about the death of his sons was turned to joy when God, on the day of their death, granted him the distinction of receiving a direct revelation from the Lord, which prohibited both him and his sons from drinking wine or strong drink when they went into the Tabernacle. On this day, also, Moses received the revelation concerning the red heifer, whose significance was never vouchsafed to any other human being beside himself. On the following day, under the supervision of Eleazar, Aaron’s son, it was slaughtered and burned. Although, beside this one, a number of other red heifers were provided in future generations, this one was distinguished by having its ashes kept forever, which, mingled with the ashes of other red heifers, were always used for the purification of Israel. But it is in this world alone that the priest can purify the unclean by sprinkling with this water of purification, whereas in the future world God will sprinkle clean water upon Israel, "that thy may be cleansed from all their filthiness, and from all their idols." THE LIGHTING OF THE CANDLESTICK The eighth law revealed on this day was the lighting of the candlestick. After all the princes of the tribes had brought their gifts to the sanctuary, and God had bidden Moses to let them offer each his offering, one a day, throughout twelve days, Aaron, profoundly agitated, thought: "Woe is me! It seems as if, owing to my sin, my tribe has been excluded by God from participating in the dedication of the sanctuary." Hereupon God said to Moses: "Go to Aaron and say to him, ’Do not fear that thou art slighted, and art deemed inferior to the other princes of the tribes. Thou, on the contrary, shalt enjoy a greater glory than all of these, for thou art to light the lamps of the candlestick in the sanctuary.’" When Israel heard God’s command that the lights of the sanctuary be lighted, they said: "O Lord of the world! Thou biddest us make a light for Thee that are the light of the world, and with whom light dwelleth." But God replied: "Not because I need your light do I bid you burn lamps before Me, but only the I might thereby distinguish you in the eyes of the nations that will say, ’Behold the people of Israel, that hold up a light before Him who bestoweth light upon the world.’ By your own eye-sight can you see how little need I have of your light. You have the white of the eye and the black of the eye, and it is by means of this dark part of the eye that you are enabled to see, and not through the light part of the white of the eye. How should I, that am all light, have need of your light!" God furthermore said: "A mortal of flesh and blood lights one light by means of another that is burning, I have brought forth light out of darkness: ’In the beginning darkness was upon the face of the deep,’ whereupon I spake, ’Let there be light: and there was light.’ Shall I now be in need of your illumination? Nay, I commanded you to light the candles in the sanctuary that I might distinguish you and give you another opportunity of doing a pious deed, the execution of which I will reward in the future world by letting a great light shine before you; and, furthermore, if you will let the candles shine before Me in My sanctuary, I shall protect from all evil your spirit, ’the candle of the Lord.’"

Simultaneously with the command to light the sanctuary, Moses received the instruction to celebrate the Sabbath by the lighting of candles, for God said to him: "Speak unto the children of Israel; if you will observe My command to light the Sabbath candles, I shall permit you to live to see Zion illuminated, when you will no longer require the light of the sun, but My glory will shine before you so that the nations will follow your light."

Aaron was distinguished not only by being selected to dedicate the sanctuary through the lighting of the candles, God ordered Moses to communicate to his brother the following revelation: "The sanctuary will on another occasion also be dedicated by the lighting of the candles, and then it will be done by the descendants, the Hasmoneans, for whom I will perform miracles and to whom I will grant grace. Hence there is greater glory destined for thee than for all the other princes of the tribes, for their offerings to the sanctuary shall be employed only so long as it endures, but the lights of the Hanukkah festival will shine forever; and, moreover, thy descendants shall bestow the priestly blessing upon Israel even after the destruction of the Temple." The candlestick that Aaron lighted in the sanctuary, was not the common work of mortal hands, but was wrought by a miracle. When God bade Moses fashion a candlestick, he found it difficult to execute the command, not knowing how to set to work to construct it in all its complicated details. God therefore said to Moses: "I shall show thee a model." He then took white fire, red fire, and green fire, and black fire, and out these four kinds of fires He fashioned a candlestick with its bowls, its knops, and its flowers. Even then Moses was not able to copy the candlestick, whereupon God drew its design upon his palm, saying to him: "look at this, and imitate the design I have drawn on thy palm." But even that did not suffice to teach Moses how to execute the commission, whereupon God bade him cast a talent of gold into the fire. Moses did as he was bidden, and the candlestick shaped itself out of the fire. As on this occasion, so upon other occasions also did God have to present the things tangibly before Moses in order to make certain laws intelligible to him. In this way, for example, at the revelation concerning clean and unclean animals, God showed one specimen of each to Moses, saying: "This ye shall eat, and this ye shall not eat."

Next: Chapter IV. <loj306.htm>