by Louis Ginzberg

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The Legends of the Jews
by Louis Ginzberg

Volume II

Bible Times and Characters from Joseph to the Exodus

THE SUFFERING INCREASES

Beside refusing to dismiss the children of Israel, he ordered, on the very day of Moses and Aaron's audience with him, that the people be required to deliver the prescribed tale of bricks, though the taskmasters were not as heretofore to give them straw to make brick. Another decree was, that the children of Israel were not to be permitted to rest on the Sabbath, for Pharaoh knew that they used the leisure for reading the rolls that described their redemption. All this was a part of God's plan, the oppression of Israel was to be increased the closer the end approached. As they wandered up and down the land of Egypt gathering the straw they needed for the due tale of bricks, they were maltreated by the Egyptians if they caught them on their fields. Such unkind acts perpetrated by the whole people made it impossible for them to cast the entire blame for the bondage of Israel upon Pharaoh. All the Egyptians showed cruelty to the Israelites on their straw foraging expeditions, and therefore the Divine punishment descended upon all alike.

This frightful time of Israel's extreme suffering lasted six months. Meantime Moses went to Midian, leaving Aaron alone in Egypt. When Moses returned at the end of the reign of terror, two of the Israelitish officers accosted him and Aaron, and heaped abuse upon them for having increased the woes of their people rather than diminished them. They spake, saying, "If ye are truly the ambassadors of God, then may He judge between us and Pharaoh. But if you are seeking to bring about the redemption of Israel on your own account, then may God judge between you and Israel. You are responsible for the widespread stench now issuing from the Israelitish corpses used as bricks for building when our tale was not complete. The Egyptians had but a faint suspicion that we were waiting for our redemption. It is your fault if they are fully conscious of it now. We are in the quandary of the poor sheep that has been dragged away by a wolf. The shepherd pursues the robber, catches up with him, and tries to snatch the sheep from his jaws, and the wretched victim, pulled this way by the wolf and that way by the shepherd, is torn to pieces. Thus Israel fares between you and Pharaoh."

The two officers that spake these stinging words were Dathan and Abiram, and it was neither the first nor the last time they inflicted an injury upon Moses. The other Israelitish officers were gentle and kind; they permitted themselves to be beaten by the taskmasters rather than prod the laborers of their own people put under their surveillance.

The cruel suffering to which his people was exposed caused Moses to speak to God thus: "I have read the book of Genesis through, and I found the doom in it pronounced upon the generation of the deluge. It was a just judgment. I found also the punishments decreed against the generation of the confusion of tongues, and against the inhabitants of Sodom. These, too, were just. But what hath this nation of Israel done unto Thee, that it is oppressed more than any other nation in history? Is it because Abraham said, 'Whereby shall I know that I shall inherit the land?' and Thou didst rebuke him for his small faith, saying, 'Know of a surety that thy seed shall be a stranger in a land that is not theirs'? Why, then, are not the descendants of Esau and Ishmael held in bondage, too? Are they not likewise of the seed of Abraham? But if Thou wilt say, 'What concern is it of mine?' then I ask Thee, Why didst Thou send me hither as Thy messenger? Thy great, exalted, and terrible Name is feared in all the earth, yet Pharaoh heard me pronounce it, and he refuses obedience. I know Thou wilt redeem Israel in Thine own good time, and it is of little moment to Thee that now they are immuring living Israelites in these buildings."

Were He a God of justice only, the Lord would have slain Moses for the audacity of his last words, but in view of his having spoken as he had only out of compassion with Israel, the Lord dealt graciously with him. He answered Moses, saying, "Thou shalt see what I will do to Pharaoh," words conveying to Moses, that although he would be witness to the chastisement of Pharaoh, he would not be present at that of the thirty-one kings of Canaan. Thus he was rebuked for the unbecoming language he had used in addressing God.[164] At the same time God's words were a rejoinder to another speech by Moses. He had said: "O Lord of the world, I know well that Thou wilt bring Thy children forth from Egypt. O that Thou wouldst make use of another instrument, for I am not worthy of being the redeemer of Thy children." God made answer thereto: "Yes, Moses, thou art worthy thereof. Through thee My children will be brought forth out of Egypt. Thou shalt see what I will do to Pharaoh."[165]

At the same time God called him to account for having so little faith. He said: "O for the departed, their like cannot be found any more! I appeared unto Abraham, Isaac, and Jacob, as El Shaddai, God Almighty, but I was not known to them by My name Adonai, God All-Merciful, as I appeared unto thee. Nevertheless they did not cast aspersions upon My acts. I spake to Abraham, 'Unto thee will I give the land,' but when he was about to bury Sarah, he had to pay out silver and buy a resting-place for her body; and yet he did not find fault with Me. I spake to Isaac, 'Unto thee, and unto thy seed, I will give all these lands,' but when he desired water to drink, he had to strive with the herdsmen of Gerar; and yet he did not find fault with Me. I spake to Jacob, 'The land whereon thou liest, to thee will I give it, and to thy seed,' but when he wanted to spread his tent, he had to acquire a parcel of ground for an hundred pieces of money; and yet he did not find fault with Me. None of them asked to know My Name. But thou didst demand to know it at the very first, when I desired to send thee down into Egypt, and after I revealed it to thee, thou didst speak, saying, 'Thou didst tell me that Thou art called Compassionate and Gracious, Longsuffering and Merciful, but as soon as I pronounced this Name before Pharaoh, misfortune descended upon the people of Israel.' Now I desire to fulfil My covenant with the three Patriarchs, and give their posterity the promised land, as a reward for the unquestioning faith of the Fathers, and also as a reward to the people, who, in spite of their suffering, did not find fault with My deeds. For this will I give them the land, which they do not deserve to possess for other reasons. I swear that I will do thus!" God pronounced this oath, to banish all fear from the mind of Moses, that He might act only in accordance with His attribute of justice, and thus delay the redemption of Israel for a time, on account of the sins of the people.[166]

Now the redemption of Israel was a settled fact. But before Moses and Aaron could start on the work of delivering their people, God called various points to their attention, which He bade them consider in their undertaking. He spake to them, saying: "My children are perverse, passionate, and troublesome. You must be prepared to stand their abuse, to the length of being pelted with stones by them. I send you to Pharaoh, and although I will punish him according to his deserts, yet you must not fail in the respect due to him as a ruler. Furthermore, be careful to take the elders of the people into your counsel,[167] and let your first step toward redemption be to make the people give up the worship of idols."

The last was a most difficult task, and the words of God concerning it wrung the exclamation from Moses: "See, the children of Israel will not hearken unto me. How, then, should Pharaoh hearken unto me?"[168] It was the third time Moses declined to go on the errand of God. Now the Divine patience was exhausted, and Moses was subjected to punishment. At first God had revealed Himself only to Moses, and the original intention had been that he alone was to perform all the miracles, but henceforth the word of God was addressed to Aaron as well, and he was given a share in doing the wonders.[169]

MEASURE FOR MEASURE

God divided the ten punishments decreed for Egypt into four parts, three of the plagues He committed to Aaron, three to Moses, one to the two brothers together, and three He reserved for Himself. Aaron was charged with those, that proceeded from the earth and the water, the elements that are composed of more or less solid parts, from which are fashioned all the corporeal, distinctive entities, while the three entrusted to Moses were those that proceeded from the air and the fire, the elements that are most prolific of life.[170]

The Lord is a man of war, and as a king of flesh and blood devises various stratagems against his enemy, so God attacked the Egyptians in various ways. He brought ten plagues down upon them. When a province rises up in rebellion, its sovereign lord first sends his army against it, to surround it and cut off the water supply. If the people are contrite, well and good; if not, he brings noise makers into the field against them. If the people are contrite, well and good; if not, he orders darts to be discharged against them. If the people are contrite, well and good; if not, he orders his legions to assault them. If the people are contrite, well and good; if not, he causes bloodshed and carnage among them. If the people are contrite, well and good; if not, he directs a stream of hot naphtha upon them. If the people are contrite, well and good; if not, he hurls projectiles at them from his ballistae. If the people are contrite, well and good; if not, he has scaling-ladders set up against their walls. If the people are contrite, well and good; if not, he casts them into dungeons. If the people are contrite, well and good; if not, he slays their magnates.

Thus did God proceed against the Egyptians. First He cut off their water supply by turning their rivers into blood. They refused to let the Israelites go, and He sent the noisy, croaking frogs into their entrails. They refused to let the Israelites go, and He brought lice against them, which pierced their flesh like darts. They refused to let the Israelites go, and He sent barbarian legions against them, mixed hordes of wild beasts. They refused to let the Israelites go, and He brought slaughter upon them, a very grievous pestilence. They refused to let the Israelites go, and He poured out naphtha over them, burning blains. They refused to let the Israelites go, and He caused His projectiles, the hail, to descend upon them. They refused to let the Israelites go, and He placed scaling-ladders against the wall for the locusts, which climbed them like men of war. They refused to let the Israelites go, and He cast them into dungeon darkness. They refused to let the Israelites go, and He slew their magnates, their first-born sons.[171]

The plagues that God sent upon the Egyptians corresponded to the deeds they bad perpetrated against the children of Israel. Because they forced the Israelites to draw water for them, and also hindered them from the use of the ritual baths, He changed their water into blood.

Because they had said to the Israelites, "Go and catch fish for us," He brought frogs up against them, making them to swarm in their kneading-troughs and their bed- chambers and hop around croaking in their entrails. It was the severest of all the ten plagues.

Because they had said to the Israelites, "Go and sweep and clean our houses, our courtyards, and our streets," He changed the dust of the air into lice, so that the vermin lay piled up in heaps an ell high, and when the Egyptians put on fresh garments, they were at once infested with the insects.

The fourth plague was an invasion of the land by hordes of all sorts of wild animals, lions, wolves, panthers, bears, and others. They overran the houses of the Egyptians, and when they closed their doors to keep them out, God caused a little animal to come forth from the ground, and it got in through the windows, and split open the doors, and made a way for the bears, panthers, lions, and wolves, which swarmed in and devoured the people down to the infants in their cradles. If an Egyptian entrusted his ten children to an Israelite, to take a walk with them, a lion would come and snatch away one of the children, a bear would carry off the second, a serpent the third, and so on, and in the end the Israelite returned home alone. This plague was brought upon them because they were in the habit of bidding the Israelites go and catch wolves and lions for their circuses, and they sent them on such errands, to make them take up their abode in distant deserts, where they would be separated from their wives, and could not propagate their race.

Then God brought a grievous murrain upon their cattle, because they had pressed the Israelites into their service as shepherds, and assigned remote pasturing places to them, to keep them away from their wives. Therefore the murrain came and carried off all the cattle in the flocks the Israelites were tending.

The sixth plague was a boil breaking forth with blains upon man and upon beast. This was the punishment of the Egyptians, because they would say to the children of Israel, "Go and prepare a bath for us unto the delight of our flesh and our bones." Therefore they were doomed to suffer with boils that inflamed their flesh, and on account of the itch they could not leave off scratching. While the Egyptians suffered thus, the children of Israel used their baths.

Because they had sent the Israelites forth into the fields, to plough and sow, hail was sent down upon them, and their trees and crops were destroyed.

They had been in the habit of saying to the Israelites, "Go forth, plant ye trees for us, and guard the fruit thereon." Therefore God brought the locusts into the Egyptian border, to eat the residue of that which was escaped, which remained unto them from the hail, for the teeth of the locust are the teeth of a lion, and he hath the jaw teeth of a great lion.

Because they would throw the Israelites into dungeons, God brought darkness upon them, the darkness of hell, so that they had to grope their way. He that sat could not rise up on his feet, and he that stood could not sit down. The infliction of darkness served another purpose. Among the Israelites there were many wicked men, who refused to leave Egypt, and God determined to put them out of the way. But that the Egyptians might not say they had succumbed to the plague like themselves, God slew them under cover of the darkness, and in the darkness they were buried by their fellow-Israelites, and the Egyptians knew nothing of what had happened. But the number of these wicked men had been very great, and the children of Israel spared to leave Egypt were but a small fraction of the original Israelitish population.

The tenth plague was the slaying of the first-born, and it came upon the Egyptians because of their intention to murder the men children of the Israelites at their birth, and, finally, Pharaoh and his host were drowned in the Red Sea, because the Egyptians had caused the men children of the Israelites to be exposed in the water.[172]

Each, of the plagues inflicted upon Egypt had another parallel in the cruel treatment accorded to the Israelites. The first was a punishment for the arrogant words spoken by Pharaoh, "My Nile river is mine own, and I have made it for myself."

The plague of the frogs God brought down upon the Egyptians, "because," He said, "the frogs, which sometimes inhabit the water, shall take vengeance upon the Egyptians for having desired to destroy the nation destined to be the bearers of the Torah, and the Torah is likened unto water."

God sent vermin upon them, saying, "Let the lice made of the dust of the earth take vengeance upon the Egyptians for having desired to destroy the nation whose seed is like unto the dust of the earth."

Hordes of beasts, lions and wolves and swarms of serpents, came down upon them, "because," God said, "these animals shall take vengeance upon the Egyptians for having desired to destroy the nation that is likened unto lions, wolves, and serpents."

A fatal pestilence was brought upon them, "because," God said, "death shall take vengeance upon the Egyptians for having desired to destroy the nation that faces death for the glorification of the Name of God."

They were made to suffer with burning blains, "because," God said, "the boils coming from the ashes of the furnace shall take vengeance upon the Egyptians for having desired to destroy the nation whose ancestor Abraham walked into the fiery furnace for the glorification of the Name of God."

He made hail to descend upon them, "because," He said, "the white hail shall take vengeance upon the Egyptians for having desired to destroy a nation whose sins shall be white."

The locusts came upon them, "because," God said, "the locusts, which are My great army, shall take vengeance upon the Egyptians for having desired to destroy the nation that is called My hosts."

"Darkness," said God, "which is divided from the light, shall come and take vengeance upon the Egyptians for desiring to destroy the nation upon which shineth the light of the Lord, while gross darkness covers the other peoples."

The tenth plague, the slaying of the first-born, God inflicted, saying, "I will take vengeance upon the Egyptians for having desired to destroy the nation that is My first- born. As the night divided itself for Abraham, that his enemies might be vanquished, so I will pass through Egypt in the middle of the night, and as Abraham was proved by ten temptations, so I will send ten plagues upon Egypt, the enemy of his children."[173]

THE PLAGUES BROUGHT THROUGH AARON

From the infliction of the first of the plagues until the passing of the last, after which the Egyptians yielded all that Moses and Aaron demanded, there elapsed a whole year, for twelve months is the term set by God for the expiation of sins. The deluge lasted one year; Job suffered one year; sinners must endure hell tortures for one year, and the judgment upon Gog at the end of time will be executed for the length of one year.[174]

Moses announced the first plague to Pharaoh one morning when the king was walking by the river's brink. This morning walk enabled him to practice a deception. He called himself a god, and pretended that he felt no human needs. To keep up the illusion, he would repair to the edge of the river every morning, and ease nature there while alone and unobserved. At such a time it was that Moses appeared before him, and called out to him, "Is there a god that hath human needs?" "Verily, I am no god," replied Pharaoh, "I only pretend to be one before the Egyptians, who are such idiots, one should consider them asses rather than human beings."[175]

Then Moses made known to him that God would turn the water into blood, if he refused to let Israel go. In the warning we can discern the difference between God and man. When a mortal harbors the intention to do an injury to an enemy, he lies in wait for the moment when he can strike an unexpected blow. But God is outspoken. He warned Pharaoh and the Egyptians in public whenever a plague was about to descend, and each warning was repeated by Moses for a period of three weeks, although the plague itself endured but a single week.

As Pharaoh would not lay the warning to heart, the plague announced by Moses was let loose upon him and his people--the waters were turned into blood. It is a well- known proverb, "Beat the idols, and the priests are in terror." God smote the river Nile, which the Egyptians worshipped as their god, in order to terrify Pharaoh and his people and force them to do the Divine will.

To produce the plague, Aaron took his rod, and stretched out his hand over the waters of Egypt. Moses had no part in performing the miracle, for God had said to him, "The water that watched over thy safety when thou wast exposed in the Nile, shall not suffer harm through thee."

Aaron had scarcely executed the Divine bidding, when all the water of Egypt became blood, even such as was kept in vessels of wood and in vessels of stone. The very spittle of an Egyptian turned into blood no sooner had he ejected it from his mouth,[176] and blood dripped also from the idols of the Egyptians.[177]

The transformation of the waters into blood was intended mainly as a punishment for the oppressors, but it was at the same time a source of profit for the oppressed. It gave the Israelites the opportunity of amassing great wealth. The Egyptians paid them large sums for their water, for if an Egyptian and an Israelite drew water from the same trough, the portion carried off by the Egyptian was bound to be useless, it turned into blood. To be sure, nothing helped the Egyptians in their distress, for though they drank water from the same cup as an Israelite, it became blood in their mouth.

However, this plague did not impress Pharaoh as a punishment inflicted in the name of God, because with the help of the Angels of Destruction the magicians of Egypt produced the same phenomenon of changing water into blood. Therefore he hearkened not unto the words of Moses.[178]

The next was the plague of the frogs, and again it was Aaron that performed the wonder. He stretched forth his hand with his rod over the rivers, and caused frogs to come up upon the land of Egypt. Moses, whose life had been preserved by the water, was kept from poisoning his savior with the reptiles. At first only a single frog appeared, but he began to croak, summoning so many companions that the whole land of Egypt swarmed with them. Wherever an Egyptian took up his stand, frogs appeared, and in some mysterious way they were able to pierce the hardest of metals, and even the marble palaces of the Egyptian nobles afforded no protection against them. If a frog came close to them, the walls split asunder immediately. "Make way," the frogs would call out to the stone, "that I may do the will of my Creator," and at once the marble showed a rift, through which the frogs entered, and then they attacked the Egyptians bodily, and mutilated and overwhelmed them. In their ardor to fulfil the behest of God, the frogs cast themselves into the red-hot flames of the bake-ovens and devoured the bread. Centuries later, the three holy children, Hananiah, Mishael, and Azariah, were ordered by Nebuchadnezzar to pay worship to his idols on penalty of death in the burning furnace, and they said, "If the frogs, which were under no obligation to glorify the Name of God, nevertheless threw themselves into the fire in order to execute the Divine will concerning the punishment of the Egyptians, how much more should we be ready to expose our lives to the fire for the greater glory of His Name!"[179] And the zealous frogs were not permitted to go unrewarded. While the others were destroyed from Pharaoh and the Egyptian houses at the moment appointed as the last of the plague, God saved those in the bake-ovens alive, the fire had no power to do them the least harm.[180]

Now, although the Egyptian magicians also brought up frogs upon the land of Egypt through the help of demons, Pharaoh nevertheless declared himself ready to let the people go, to sacrifice unto the Lord. The difference between this plague and the first was, that water turned into blood had not caused him any personal inconvenience, while the swarms of frogs inflicted physical suffering, and he gave the promise to Moses to let Israel go, in the hope of ridding himself of the pain he experienced. And Moses in turn promised to entreat God for him on the following day. It could not be done at once, because the seven days' term had not yet elapsed. The prayer offered by Moses in behalf of Pharaoh was granted, all the frogs perished, and their destruction was too swift for them to retire to the water. Consequently the whole land was filled with the stench from the decaying frogs, for they had been so numerous that every man of the Egyptians gathered together four heaps of them.[181] Although the frogs had filled all the market-places and stables and dwellings, they retreated before the Hebrews as if they had been able to distinguish between the two nations, and had known which of them it was proper to abuse, and which to treat with consideration.[182] Beside sparing the Hebrews in the land of Egypt, the frogs kept within the limits of the land, in no wise trenching upon the territory of the neighboring nations. Indeed, they were the means of settling peaceably an old boundary dispute between Egypt and Ethiopia. Wherever they appeared, so far extended the Egyptian domain; all beyond their line belonged to Ethiopia.

Pharaoh was like the wicked that cry to God in their distress, and when their fortunes prosper slide back into their old, impious ways. No sooner had the frogs departed from him, his houses, his servants, and his people, than he hardened his heart again, and refused to let Israel go. Thereupon God sent the plague of the lice, the last of those brought upon Egypt through the mediation of Aaron. Moses could have no part in it, "for," said God, "the earth that afforded thee protection when she permitted thee to hide the slain Egyptian, shall not suffer through thine hand."[183]

The Egyptian magicians having boasted that they were able to produce the first two plagues,--an empty boast it was, for they did not bring them about with their enchantments, but only because Moses willed them to do it,--God put them to shame with the third plague. They tried in vain to imitate it.[184] The demons could not aid them, for their power is limited to the production of things larger than a barley grain, and lice are smaller. The magicians had to admit, "This is the finger of God." Their failure put an end once for all to their attempts to do as Moses did.

But Pharaoh's heart was hardened, and God spake to Moses, saying, "This wicked fellow remains hard of heart, in spite of the three plagues. The fourth shall be much worse than those which have preceded it. Go to him, therefore, and warn him, it would be well for him to let My people go, that the plague come not upon him."[185]

THE PLAGUES BROUGHT THROUGH MOSES

The fourth plague was also announced to the king early in the morning by the river's brink. Pharaoh went thither regularly, for he was one of the magi, who need water for their enchantments.[186] Moses' daily morning visits were beginning to annoy him, and he left the house early, in the hope of circumventing his monitor. But God, who knows the thoughts of man, sent Moses to Pharaoh at the very moment of his going forth.

The warning of the plague that was imminent not having had any effect upon Pharaoh, God sent the fourth plague upon Egypt,[187] a mixed horde of wild animals, lions, bears, wolves, and panthers, and so many birds of prey of different kinds that the light of the sun and the moon was darkened as they circled through the air. These beasts came upon the Egyptians as a punishment for desiring to force the seed of Abraham to amalgamate with the other nations. God retaliated by bringing a mixture upon them that cost them their life.[188]

As Pharaoh had been the first of the Egyptians to lay evil plans against the children of Israel, so he was the first upon whom descended punishment. Into his house the mixed horde of beasts came first of all, and then into the houses of the rest of the Egyptians. Goshen, the land inhabited by the Israelites, was spared entirely, for God put a division between the two peoples. It is true, the Israelites had committed sins enough to deserve punishment, but the Holy One, blessed be He, permitted the Egyptians to act as a ransom for Israel.

Again Pharaoh expressed his willingness to let the children of Israel sacrifice unto their God, but they were to stay in the land and do it, not go outside, into the wilderness. Moses pointed out to Pharaoh how unbecoming it would be for the Israelites to sacrifice, before the very eyes of his people, the animals that the Egyptians worshipped as gods. Then Pharaoh consented to let them go beyond the borders of his land, only they were not to go very far away, and Moses, to mislead him, asked for a three days' journey into the wilderness. But, again, when Moses had entreated God on Pharaoh's behalf, and the horde of wild beasts had vanished, the king hardened his heart, and did not let the people go.

The cessation of the fourth plague was as miraculous as the plague itself. The very animals that had been slain by the Egyptians in self-defense returned to life and departed from the land with the rest. This was ordained to prevent the wicked oppressors from profiting by the punishment even so much as the value of the hides and the flesh of the dead animals. It had not been so with the useless frogs, they had died on the spot, and their carcasses had remained where they fell.[189]

The fifth plague inflicted by God upon the Egyptians was a grievous pestilence, which mowed down the cattle and beasts chiefly, yet it did not spare men altogether. This pestilence was a distinct plague, but it also accompanied all the other plagues, and the death of many Egyptians was due to it.[190] The Israelites again came off unscathed. Indeed, if an Israelite had a just claim upon a beast held by an Egyptian, it, too, was spared, and the same good fortune waited upon such cattle as was the common property of Israelites and Egyptians.

The sixth plague, the plague of boils, was produced by Moses and Aaron together in a miraculous way. Each took a handful of ashes of the furnace, then Moses held the contents of the two heaps in the hollow of one of his hands, and sprinkled the ashes tip toward the heaven, and it flew so high that it reached the Divine throne. Returning earthward, it scattered over the whole land of Egypt, a space equal to four hundred square parasangs. The small dust of the ashes produced leprosy upon the skin of the Egyptians,[191] and blains of a peculiar kind, soft within and dry on top.[192]

The first five plagues the magicians had tried to imitate, and partly they had succeeded. But in this sixth plague they could not stand before Moses, and thenceforth they gave up the attempt to do as he did. Their craft had all along been harmful to themselves. Although they could produce the plagues, they could not imitate Moses in causing them to disappear. They would put their hands into their bosom, and draw them out white with leprosy, exactly like Moses, but their flesh remained leprous until the day of their death. And the same happened with all the other plagues that they imitated: until their dying day they were afflicted with the ills they produced.[193]

As Pharaoh had wittingly hardened his heart with each of the first five plagues, and refused to turn from his sinful purpose, God punished him thereafter in such wise that he could not mend his ways if he would. God said, "Even though he should desire to do penance now, I will harden his heart until he pays off the whole of his debt."

Pharaoh had observed that whenever he walked on the brink of the Nile, Moses would intercept him. He therefore gave up his morning walk. But God bade Moses seek the king in his palace in the early hours of the day and urge him to repent of his evil ways. Therefore Moses spake to him as follows, in the name of God: "O thou villain! Thou thinkest that I cannot destroy thee from the world. Consider, if I had desired it, instead of smiting the cattle, I might have smitten thee and thy people with the pestilence, and thou wouldst have been cut off from the earth. I inflicted the plague only in such degree as was necessary to show thee My power, and that My Name may be declared throughout all the earth. But thou dost not leave off treading My people underfoot. Behold, to-morrow when the sun passes this point,"--whereat Moses made a stroke upon the wall-- "I will cause a very grievous hail to pour down, such as will be only once more, when I annihilate Gog with hail, fire, and brimstone."

But God's lovingkindness is so great that even in His wrath He has mercy upon the wicked, and as His chief object was not to injure men and beasts, but to damage the vegetation in the fields of the Egyptians, He bade Moses admonish Pharaoh to send and hasten in his cattle and all that he had in the field. But the warning fell on heedless ears. Job was the only one to take it to heart, while Pharaoh and his people regarded not the word of the Lord. Therefore the Lord let the hail smite both man and beast, instead of confining it to the herbs and the trees of the field, as He had intended from the first.

As a rule, fire and water are elements at war with each other, but in the hailstones that smote the land of Egypt they were reconciled. A fire rested in the hailstones as the burning wick swims in the oil of a lamp; the surrounding fluid cannot extinguish the flame. The Egyptians were smitten either by the hail or by the fire. In the one case as the other their flesh was seared, and the bodies of the many that were slain by the hail were consumed by the fire. The hailstones heaped themselves up like a wall, so that the carcasses of the slain beasts could not be removed, and if the people succeeded in dividing the dead animals and carrying their flesh off, the birds of prey would attack them on their way home, and snatch their prize away. But the vegetation in the field suffered even more than man and beast, for the hail came down like an axe upon the trees and broke them. That the wheat and the spelt were not crushed was a miracle.

Now, at last, Pharaoh acknowledged, and said, "The Lord is righteous, and I and my people are wicked. He was righteous when He bade us hasten in our cattle from before the hail, and I and my people were wicked, for we heeded not His warning, and men and beasts were found in the field by the hail, and slain." Again he begged Moses to supplicate God in his behalf, that He turn the plague away, and he promised to let the children of Israel go. Moses consented to do his will, saying, however: "Think not that I do not know what will happen after the plague is stayed. I know that thou and thy servants, ye will fear the Lord God, once His punishment is removed, as little as ye feared Him before. But to show His greatness, I will pray to Him to make the hail to cease."

Moses went a short distance out of the city from Pharaoh, and spread abroad his hands unto the Lord, for he did not desire to pray to God within, where there were many idols and images. At once the hail remained suspended in the air. Part of it dropped down while Joshua was engaged in battle with the Amorites, and the rest God will send down in His fury against Gog. Also the thunders ceased at Moses' intercession, and were stored up for a later time, for they were the noise which the Lord made the host of the Syrians to hear at the siege of Samaria, wherefore they arose and fled in the twilight.[194]

As Moses had foreseen, so it happened. No sooner had the hail stopped than Pharaoh abandoned his resolve, and refused to let Israel go. Moses lost no time in announcing the eighth plague to him, the plague of the locusts. Observing that his words had made an impression upon the king's counsellors, he turned and went out from Pharaoh, to give them the opportunity of discussing the matter among themselves. And, indeed, his servants urged Pharaoh to let the Israelites go and serve the Lord their God. But, again, when Moses insisted that the whole people must go, the young and the old, the sons and the daughters, Pharaoh demurred, saying, "I know it to be customary for young men and old men to take part in sacrifices, but surely not little children, and when you demand their presence, too, you betray your evil purpose. It is but a pretense, your saying that you will go a three days' journey into the wilderness, and then return. You mean to escape and never come back. I will have nothing more to do with the matter.[195] My god Baal-zephon will oppose you in the way, and hinder you on your journey." Pharaoh's last words were a dim presentiment. As a magician he foresaw that on their going forth from Egypt the children of Israel would find themselves in desperate straits before the sanctuary of Baal-zephon.[196]

Pharaoh was not content with merely denying the request preferred by Moses and Aaron. He ordered them to be forcibly expelled from the palace. Then God sent the plague of the locusts announced by Moses before. They ate every herb of the land, and all the fruit of the trees that the hail had left, and there remained not any green thing. And again Pharaoh sent for Moses and Aaron, to ask their forgiveness, both for his sin against the Lord God, in not having hearkened unto His word, and for his sin against them, in having chased them forth and intended to curse them. Moses, as before, prayed to God in Pharaoh's behalf, and his petition was granted, the plague was taken away, and in a rather surprising manner. When the swarms of locusts began to darken the land, the Egyptians caught them and preserved them in brine as a dainty to be eaten. Now the Lord turned an exceeding strong west wind, which took up the locusts, and drove them into the Red Sea. Even those they were keeping in their pots flew up and away, and they had none of the expected profit.[197]

The last plague but one, like those which had preceded it, endured seven days. All the time the land was enveloped in darkness, only it was not always of the same degree of density. During the first three days, it was not so thick but that the Egyptians could change their posture when they desired to do so. If they were sitting down, they could rise up, and if they were standing, they could sit down. On the fourth, fifth, and sixth days, the darkness was so dense that they could not stir from their place. They either sat the whole time, or stood; as they were at the beginning, so they remained until the end. The last day of darkness overtook the Egyptians, not in their own land, but at the Red Sea, on their pursuit of Israel. The darkness was not of the ordinary, earthly kind; it came from hell, and it could be felt. It was as thick as a dinar, and all the time it prevailed a celestial light brightened the dwellings of the children of Israel, whereby they could see what the Egyptians were doing under cover of the darkness. This was of great advantage to them, for when they were about to go forth from the land, and they asked their neighbors to lend them raiment, and jewels of gold and jewels of silver, for the journey, the Egyptians tried to deny having any in their possession. But the children of Israel, having spied out all their treasures during the days of darkness, could describe the objects they needed with accuracy, and designate their hiding-places. The Egyptians reasoned that the words of the Israelites could be taken implicitly as they spoke them, for if they had had any idea of deceiving them, asking for a loan when they intended to keep what they laid hands on, they might have taken unobserved during the days of darkness whatever: they desired. Hence the Egyptians felt no hesitation in lending the children of Israel all the treasures they asked for.[198]

The darkness was of such a nature that it could not be dispelled by artificial means. The light of the fire kindled for household uses was either extinguished by the violence of the storm, or else it was made invisible and swallowed up in the density of the darkness. Sight, that most indispensable of all the external senses, though unimpaired, was deprived of its office, for nothing could be discerned, and all the other senses were overthrown like subjects whose leader has fallen. None was able to speak or to hear, nor could anyone venture to take food, but they lay themselves down in quiet and hunger, their outward senses in a trance. Thus they remained, overwhelmed by the affliction, until Moses had compassion on them again, and besought God in their behalf, who granted him the power of restoring fine weather, light instead of darkness and day instead of night.[199]

Intimidated by this affliction, Pharaoh permitted the people to go, the little ones as well as the men and the women, only he asked that they let their flocks and their herds be stayed. But Moses said: "As thou livest, our cattle also shall go with us. Yea, if but the hoof of an animal belongs to an Israelite, the beast shall not be left behind in Egypt." This speech exasperated Pharaoh to such a degree that he threatened Moses with death in the day he should see his face again.

At this very moment the Lord appeared unto Moses, and bade him inform Pharaoh of the infliction of the last plague, the slaying of the first-born. It was the first and the last time that God revealed Himself in the royal palace. He chose the residence of Pharaoh on this occasion that Moses might not be branded as a liar, for he had replied to Pharaoh's threat of killing him if he saw his face again, with the words, "Thou hast spoken well; I will see thy face again no more."

With a loud voice Moses proclaimed the last plague, closing his announcement with the words: "And all these thy servants shall come down unto me and bow down themselves unto me, saying, Get thee out: and all the people that follow thee; and after that I will go out." Moses knew well enough that Pharaoh himself would come and urge him to lead Israel forth with as great haste as possible, but he mentioned only the servants of the king, and not the king himself, because he never forgot the respect due to a ruler.[200]

THE FIRST PASSOVER

When the time approached in which, according to the promise made to Abraham, his children would be redeemed, it was seen that they had no pious deeds to their credit for the sake of which they deserved release from bondage. God therefore gave them two commandments, one bidding them to sacrifice the paschal lamb and one to circumcise their sons.[201] Along with the first they received the calendar in use among the Jews, for the Passover feast is to be celebrated on the fifteenth day of the month of Nisan, and with this month the year is to begin. But the computations for the calendar are so involved that Moses could not understand them until God showed him the movements of the moon plainly. There were three other things equally difficult, which Moses could comprehend only after God made him to see them plainly. They were the compounding of the holy anointing oil, the construction of the candlestick in the Tabernacle, and the animals the flesh of which is permitted or prohibited.[202] Also the determination of the new moon was the subject of special Divine teaching. That Moses might know the exact procedure, God appeared to him in a garment with fringes upon its corners, bade Moses stand at His right hand and Aaron at His left, and then, citing Michael and Gabriel as witnesses, He addressed searching questions to the angels as to how the new moon had seemed to them. Then the Lord addressed Moses and Aaron, saying, "Thus shall My children proclaim the new moon, on the testimony of two witnesses and through the president of the court.[203]

When Moses appeared before the children of Israel and delivered the Divine message to them, telling them that their redemption would come about in this month of Nisan, they said: "How is it possible that we should be redeemed? Is not the whole of Egypt full of our idols? And we have no pious deeds to show making us worthy of redemption." Moses made reply, and said: "As God desires your redemption, He pays no heed to your idols; He passes them by. Nor does He look upon your evil deeds, but only upon the good deeds of the pious among you."[204]

God would not, indeed, have delivered Israel if they had not abandoned their idol worship. Unto this purpose He commanded them to sacrifice the paschal lamb. Thus they were to show that they had given up the idolatry of the Egyptians, consisting in the worship of the ram.[205] The early law was different from the practice of later times, for they were bidden to select their sacrificial animal four days before the day appointed for the offering, and to designate it publicly as such, to show that they did not stand in awe of the Egyptians.

With a heavy heart the Egyptians watched the preparations of the Israelites for sacrificing the animals they worshipped. Yet they did not dare interpose an objection, and when the time came for the offering to be made, the children of Israel could perform the ceremonies without a tremor, seeing that they knew, through many days' experience, that the Egyptians feared to approach them with hostile intent. There was another practice connected with the slaughter of the paschal lamb that was to show the Egyptians how little the Israelites feared them. They took of the blood of the animal, and openly put it on the two side posts and on the lintel of the doors of their houses.[206]

Moses communicated the laws regulating the Passover sacrifice to the elders, and they in turn made them known to the people at large. The elders were commended for having supported the leader at his first appearance, for their faith in Moses caused the whole people to adhere to him at once. Therefore God spake, saying: "I will reward the elders for inspiring the people with confidence in Moses. They shall have the honor of delivering Israel. They shall lead the people to the Passover sacrifice, and through this the redemption will be brought about."[207]

The ceremonies connected with the Passover sacrifice had the purpose of conveying instruction to Israel about the past and the future alike. The blood put on the two side posts and on the lintel of their doors was to remind them of Abraham, Isaac, and Jacob; and the bunch of hyssop for sprinkling the blood on the doors was to imply that, although Israel's position among the peoples of the earth is as lowly as that of the hyssop among the plants, yet this little nation is bound together like the bunch of hyssop, for it is God's peculiar treasure.[208]

The paschal sacrifice afforded Moses the opportunity for inducing the children of Israel to submit themselves to circumcision, which many had refused to do until then in spite of his urgent appeals. But God has means of persuasion. He caused a wind to blow that wafted the sweet scents of Paradise toward Moses' paschal lamb, and the fragrance penetrated to all parts of Egypt, to the distance of a forty days' journey. The people were attracted in crowds to Moses' lamb, and desired to partake of it. But he said, "This is the command of God, 'No uncircumcised person shall eat thereof,' " and they all decided to undergo circumcision. When the Lord passed through the land of Egypt, He blessed every Israelite for his fulfilment of the two commands, the command of the paschal sacrifice and the command regarding circumcision."

The Lord performed a great miracle for the Israelites. As no sacrifice may be eaten beyond the borders of the Holy Land, all the children of Israel were transported thither on clouds, and after they had eaten of the sacrifice, they were carried back to Egypt in the same way.[210]

THE SMITING OF THE FIRST-BORN

When Moses announced the slaying of the first-born, the designated victims all repaired to their fathers, and said: "Whatever Moses hath foretold has been fulfilled. Let the Hebrews go, else we shall all die." But the fathers replied, "It is better for one of every ten of us to die, than the Hebrews should execute their purpose." Then the first-born repaired to Pharaoh, to induce him to dismiss the children of Israel. So far from granting their wish, he ordered his servants to fall upon the first-born and beat them, to punish them for their presumptuous demand. Seeing that they could not accomplish their end by gentle means, they attempted to bring it about by force.[211]

Pharaoh and all that opposed the wishes of the first-born were of the opinion that the loss of so inconsiderable a percentage of the population was a matter of small moment. They were mistaken in their calculation, for the Divine decree included not only the first-born sons, but also the first-born daughters, and not only the first-born of the marriages then existing, but also the first-born issuing from previous alliances of the fathers and the mothers, and as the Egyptians led dissolute lives, it happened not rarely that each of the ten children of one woman was the first-born of its father. Finally, God decreed that death should smite the oldest member of every household, whether or not he was the first-born of his parents.[212] What God resolves is executed. At the exact instant marking the middle of the night, so precise that only God Himself could determine and discern it, He appeared in Egypt, attended by nine thousand myriads of the Angels of Destruction who are fashioned some of hail and some of flames, and whose glances drive terror and trembling to the heart of the beholder. These angels were about to precipitate themselves into the work of annihilation, but God restrained them, saying, "My wrath will not be appeased until I Myself execute vengeance upon the enemies of Israel."[213]

Those among the Egyptians who gave credence to Moses' words, and tried to shield their first-born children from death, sent them to their Hebrew neighbors, to spend the fateful night with them, in the hope that God would exempt the houses of the children of Israel from the plague. But in the morning, when the Israelites arose from their sleep, they found the corpses of the Egyptian fugitives next to them.[214] That was the night in which the Israelites prayed before lying down to sleep: "Cause us, O Lord our God, to lie down in peace, remove Satan from before us and from behind us, and guard our going out and our coming in unto life and unto peace,"[215] for it was Satan that had caused frightful bloodshed among the Egyptians.[216]

Among the slain there were, beside the Egyptian first- born, also the first-born of other nationalities residing in Egypt, as well as the Egyptian first-born dwelling outside of their own land.[217] Even the long dead of the first-born were not spared. The dogs dragged their corpses out of their graves in the houses, for it was the Egyptian custom to inter the dead at home. At the appalling sight the Egyptians mourned as though the bereavement had befallen them but recently. The very monuments and statues erected to the memory of the first-born dead were changed into dust, which was scattered and flew out of sight. Moreover, their slaves had to share the fate of the Egyptians, and no less the first- born of the captive that was in the dungeon, for none was so low but he hated the Hebrews, and rejoiced when the Egyptians decreed their persecution.[218] The female slaves that ground corn between mill-stones were in the habit of saying, "We do not regret our servitude, if only the Israelites are gagged, too.[219]

In dealing out punishment to these aliens in the land of Egypt, God showed that He was at once the Master of the land and the Lord over all the gods of the nations, for if the slaves and the captives of war had not been smitten, they would have said, "Mighty is our god, who helped us in this plague."[220] For the same reason all the idols of the Egyptians were swept out of existence in that night. The stone idols were ground into dust, the wooden idols rotted, and those made of metal melted away,[221] and so the Egyptians were kept from ascribing their chastisement to the wrath of their own gods. Likewise the Lord God slew the first-born of the cattle, for the Egyptians paid worship to animals, and they would have attributed their misfortunes to them. In all these ways the Lord showed them that their gods were but vanity.

THE REDEMPTION OF ISRAEL FROM EGYPTIAN BONDAGE

Pharaoh rose up in the night of the smiting of the first- born. He waited not for the third hour of the morning, when kings usually arise, nor did he wait to be awakened, but he himself roused his slaves from their slumber, and all the other Egyptians, and together they went forth to seek Moses and Aaron.[222] He knew that Moses had never spoken an untruth, and as he had said, "I will see thy face again no more," he could not count upon Moses' coming to him. There remained nothing for him to do but go in search of the Israelitish leader.[223] He did not know where Moses lived, and he had great difficulty and lost much time in looking for his house, for the Hebrew lads of whom he made inquiries when he met them in the street played practical jokes on him, misdirected him, and led him astray. Thus he wandered about a long time.[224] all the while weeping and crying out, "O my friend Moses, pray for me to God!"

Meanwhile Moses and Aaron and all Israel beside were at the paschal meal, drinking wine as they sat and leaned to one side, and singing songs in praise of God, the Hallel, which they were the first to recite. When Pharaoh finally reached the door of the house wherein Moses abode, he called to him, and from Moses the question came back, "Who art thou, and what is thy name?"--"I am Pharaoh, who stands here humiliated."--Moses asked again: "Why dost thou come to me thyself? Is it the custom of kings to linger at the doors of common folk?"--"I pray thee, my lord," returned Pharaoh, "come forth and intercede for us, else there will not remain a single being in Egypt."--"I may not come forth, for God bath commanded us, 'None of you shall go out of the door of his house until the morning.' " --But Pharaoh continued to plead: "Do but step to the window, and speak with me," and when Moses yielded to his importunities, and appeared at the window, the king addressed these words to him: "Thou didst say yesterday, 'All the first-born in the land of Egypt will die,' but now as many as nine-tenths of the inhabitants have perished."[225]

Pharaoh was accompanied by his daughter Bithiah, Moses' foster-mother. She reproached him with ingratitude, in having brought down evil upon her and her countrymen. And Moses answered, and said: "Ten plagues the Lord brought upon Egypt. Hath evil accrued to thee from any of them? Did one of them affect thee?" And when Bithiah acknowledged that no harm had touched her, Moses continued to speak, "Although thou art thy mother's first- born, thou shalt not die, and no evil shall reach thee in the midst of Egypt." But Bithiah said, "Of what advantage is my security to me, when I see the king, my brother, and all his household, and his servants in this evil plight, and look upon their first-born perishing with all the first-born of Egypt?" And Moses returned, "Verily, thy brother and his household and the other Egyptians would not hearken to the words of the Lord, therefore did this evil come upon them.[226]

Turning to Pharaoh, Moses said: "In spite of all that hath happened, I will teach thee something, if thou desirest to learn, and thou wilt be spared, and thou wilt not die. Raise thy voice, and say: 'Ye children of Israel, ye are your own masters. Prepare for your journey, and depart from among my people. Hitherto ye were the slaves of Pharaoh, but henceforward ye are under the authority of God. Serve the Lord your God!' " Moses made him say these words three times,[227] and God caused Pharaoh's voice to be heard throughout the land of Egypt, so that all the inhabitants, the home-born and the aliens, knew that Pharaoh had released the children of Israel from the bondage in which they had languished. And all Israel sang, "Hallelujah, praise, O ye servants of the Lord, praise the Name of the Lord," for they belonged to the Lord, and no more were the servants of Pharaoh.[228]

Now the king of Egypt insisted upon their leaving the land without delay. But Moses objected, and said: "Are we thieves, that we should slink away under cover of the night? Wait until morning." Pharaoh, however, urged and begged Moses to depart, confessing that he was anxious about his own person, for he was a first-born son, and he was terrified that death would strike him down, too. Moses dissipated his alarm, though he substituted a new horror, with the words, "Fear not, there is worse in store for thee!" Dread seized upon the whole people; every one of the Egyptians was afraid of losing his life, and they all united their prayers with Pharaoh's, and begged Moses to take the Israelites hence. And God spake, Ye shall all find your end, not here, but in the Red Sea!"[229]

THE EXODUS

Pharaoh and the Egyptians let their dead lie unburied, while they hastened to help the Israelites load their possessions on wagons, to get them out of the land with as little delay as possible. When they left, they took with them, beside their own cattle, the sheep and the oxen that Pharaoh had ordered his nobles to give them as presents. The king also forced his magnates to beg pardon of the Israelites for all they had suffered, knowing as he did that God forgives an injury done by man to his fellow only after the wrong- doer has recovered the good-will of his victim by confessing and regretting his fault.[230] "Now, depart!" said Pharaoh to the Israelites, "I want nothing from you but that you should pray to God for me, that I may be saved from death."[231]

The hatred of the Egyptians toward the Israelites changed now into its opposite. They conceived affection and friendship for them, and fairly forced raiment upon them, and jewels of silver and jewels of gold, to take along with them on their journey, although the children of Israel had not yet returned the articles they had borrowed from their neighbors at an earlier time. This action is in part to be explained by the vanity of Pharaoh and his people. They desired to pretend before the world that they were vastly rich, as everybody would conclude when this wealth of their mere slaves was displayed to observers. Indeed, the Israelites bore so much away from Egypt that one of them alone might have defrayed the expense of building and furnishing the Tabernacle.

On their leaving the land only the private wealth of the Egyptians was in their hands, but when they arrived at the Red Sea they came into possession of the public treasure, too, for Pharaoh, like all kings, carried the moneys of the state with him on his campaigns, in order to be prepared to hire a relay of mercenaries in case of defeat. Great as the other treasure was, the booty captured at the sea far exceeded it.[232]

But if the Israelites loaded themselves down with goods and jewels and money, it was not to gratify love of riches, or, as any usurer might say, because they coveted their neighbors' possessions. In the first place they could look upon their plunder as wages due to them from those they had long served, and, secondly, they were entitled to retaliate on those at whose hands they had suffered wrong. Even then they were requiting them with an affliction far slighter than any one of all they had endured themselves.[233]

The plagues did not stay the cruelty of the Egyptian oppressors toward the Hebrews. It continued unabated until the very end of their sojourn in the land. On the day of the exodus, Rachel the daughter of Shuthelah gave birth to a child, while she and her husband together were treading the clay for bricks. The babe dropped from her womb into the clay and sank out of sight. Gabriel appeared, moulded a brick out of the clay containing the child, and carried it to the highest of the heavens, where he made it a footstool before the Divine throne. In that night it was that God looked upon the suffering of Israel, and smote the first-born of the Egyptians,[234] and it is one of the four nights that God has inscribed in the Book of Memorial. The first of the four is that in which God appeared to create the world; all was waste and void, and darkness brooded over the abyss, until the Lord came and spread light round about by His word. The second night is that in which God appeared unto Abraham at the covenant of the pieces. In the third night He appeared in Egypt, slaying the first-born of the Egyptians with His right hand, and protecting the first-born of the Israelites with His left. The fourth night recorded will be that in which the end of the redemption will be accomplished, when the iron yoke of the wicked kingdom will be broken, and the evil-doers will be destroyed. Then will Moses come from the desert, and the Messiah from Rome, each at the head of his flock, and the word of God will mediate between them, causing both to walk with one accord in the same direction.

Israel's redemption in future days will happen on the fifteenth of Nisan, the night of Israel's redemption from Egypt, for thus did Moses say, "In this night God protected Israel against the Angels of Destruction, and in this night He will also redeem the generations of the future."[235]

Though the actual deliverance from Egypt took place in that night, the Hebrews did not leave the land until the following day.[236]

During the same night God requited the Egyptians for their evil deeds in the sight of all the people, the night being as bright as day at the time of the summer solstice. Not one could escape the general chastisement, for by Divine dispensation none was absent from home at the time, so that none could fail to see the chastisement.[237]

The angels in heaven learnt what was happening on earth. When they were about to begin their song of praise to God, He silenced them with the words, "My children on earth are singing now," and the celestial hosts had to stop and listen to the song of Israel.[238]

Great as the joy of the Hebrews was at their deliverance from the Egyptian bondage, it was exceeded by that of Pharaoh's people at seeing their slaves depart, for with them went the dread of death that had obsessed them. They were like the portly gentleman riding an ass. The rider feels uncomfortable and longs for the moment of alighting, but his longing cannot compare in intensity with that of the ass groaning under the corpulent burden, and when their journey's end is reached, the ass rejoices more than his master. So the Egyptians were happier to be rid of the Hebrews than these were to be free.[239]

In general, the Israelites were not in a joyous mood. The strength of men is readily exhausted, mentally and physically, by the strain of a sudden change from slavery to freedom. They did not recover vigor and force until they heard the angel hosts sing songs of praise and joy over the redemption of Israel and the redemption of the Shekinah, for so long as the chosen people is in exile, the Shekinah, who dwells among Israel, is also, as it were, in exile. At the same time, God caused the earth to exhale and send aloft a healing fragrance, which cured them of all their diseases.[240]

The exodus of the Israelites began at Raamses, and although the distance from there to the city of Mizraim, where Moses abode, was a forty days' journey, yet they heard the voice of their leader urging them to leave the land. They covered the distance from Raamses to Succoth, a three days' march, in an instant. In Succoth God enveloped them in seven clouds of glory, four hovering in front, behind, and at the two sides of them, one suspended above them, to keep off rain, hail, and the rays of the sun, and one under them to protect them against thorns and snakes. The seventh cloud preceded them, and prepared the way for them, exalting the valleys and making low every mountain and hill.[241] Thus they wandered through the wilderness for forty years. In all that time no artificial lighting was needed; a beam from the celestial cloud followed them into the darkest of chambers, and if one of the people had to go outside of the camp, even thither he was accompanied by a fold of the cloud, covering and protecting him.[242] Only, that a difference might be made between day and night, a pillar of fire took the place of the cloud in the evening.[243] Never for an instant were the people without the one or the other to guide them: the pillar of fire glowed in front of them before the pillar of cloud retired, and in the morning the cloud was there before the fire vanished.[244] The clouds of glory and the pillar of fire were sent for the protection of Israel alone, for none beside, not for the heathen and not for the mixed multitude that went up with them; these had to walk outside of the cloud enclosure.[245]

The cavalcade consisted of six hundred thousand heads of families afoot, each accompanied by five children on horseback, and to these must be added the mixed multitude, exceeding the Hebrews vastly in number.[246]

So profound was Israel's trust in the Lord, that they followed Moses unmurmuringly into the wilderness, without supplying themselves with provisions.[247] The only edibles they took were the remains of the unleavened bread and the bitter herbs, and these not to satisfy their hunger, but because they were unwilling to separate themselves from what they had prepared lovingly at the command of God. These possessions were so dear to them that they would not entrust them to the beasts of burden, they carried them on their own shoulders.[248]

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