Legends of the Jews, By Louis Ginzberg

THE LEGENDS OF THE JEWS VOLUME III
BIBLE TIMES AND CHARACTERS FROM THE EXODUS TO THE DEATH OF MOSES

BY LOUIS GINZBERG
TRANSLATED PROM THE GERMAN MANUSCRIPT BY PAUL RADIN

REVISER AND PROOF-READER OF VOLUME III, DOCTOR ISAAC HUSIK
To MY MOTHER
ON THE OCCASION OF HER SEVENTIETH BIRTHDAY

CONTENTS
PREFACE
MOSES IN THE WILDERNESS

Balaam Accepts Balak's Invitation
Balaam's Ass
Balaam Runs into His Own Destruction
Balaam with Balak
Balaam's Sacrifices Refused

BALAAM ACCEPTS BALAK'S INVITATION

On the following morning Balaam gave the elders of Moab his answer, saying that he would not follow Balak's call, but not betraying to them the truth, that God hat forbidden him to curse Israel. He said instead, "God said to me, 'Go not with these men, for that would be beneath thy dignity, but await nobler ambassadors.'" [732] Balaam's plan was to insult Balak, so that he should send no further messengers to him, and no one might discover that he could accomplish nothing beyond the word of God. His expectations, however, were disappointed. The ambassadors in their turn, not quite painstaking in their representation of the truth, told their king that Balaam considered it beneath his dignity to appear in their escort, making no mention of God, but speaking as if the refusal came simply and exclusively from Balaam. [733]

Balak thereupon sent more honorable ambassadors to Balaam, until he was at last obliged to admit that he could undertake nothing against God's command. Even then, it is true, he did not admit that his acceptance or refusal of Balak's invitation depended entirely upon God, but declared that he could, if he wished, do as he chose, but did not choose to transgress God's prohibition. In his second embassy Balak promised Balaam more for his service than he had offered him the first time. Balaam's answer was as follows: "If Balak would give me his house full of silver and gold, I cannot go beyond the word of the Lord my God." These words characterize the man, who had three bad qualities: a jealous eye, a haughty spirit, and a greedy soul. His jealousy was the reason why he wanted to curse Israel, whom he envied for their good fortune; in his haughtiness, he told the first messengers the falsehood that God would not let him go with them because it would be beneath his dignity; and his avarice was expressed in his answer to the second embassy in which he not only surreptitiously mentioned Balak's gold and silver, but spoke his mind by explaining to them that their master could not adequately compensate him for his service, saying, "If Balak were to hire hosts against Israel, his success would still be doubtful, whereas he should be certain of success if he hired me!"

He did not, however, give even the second embassy a decisive answer, but said to them also, "I cannot go beyond the word of the Lord my God, to do less or more. Now therefore I pray you, tarry ye also here this night, that I may know what the Lord will speak unto me more." These words of his held unconscious prophecies: "I cannot go beyond the word of the Lord," was as much as to say that he could not put the blessings of God to Israel to naught. "Tarry ye also here this night," contained the prophecy that this second embassy would be as much disappointed as the first, for although Balaam accompanied the second messengers, still he had no power to curse Israel, but only to bless them. Finally, the words, "What the Lord will speak unto me more," held a prediction that God would bestow even more benedictions upon the Israelites through him.

"God permits man to go upon the way he chooses to go." When God appeared to Balaam the first time he said to him, "Thou shalt not go with them;" but when Balaam still did not relinquish his desire to go to Balak, God would not interfere. Hence, at His second appearance, God said to Balaam, "If the men be come to call thee, rise up, go with them; but only the word which I speak unto thee, that shalt thou do." [734]

"Audacity prevails even before God." Balaam's steadfast insistence upon his wish wrested from God his consent to Balaam's journey to Moab. [735] He warned him of its consequences, saying to him: "I take no pleasure in the destruction of sinners, but if thou are bound to go to thy destruction, do so! Whosoever leads righteous men astray upon an evil way, will fall into the ditch of his own digging!" Balaam was misled by God's behavior toward him, and thus plunged into destruction. When God first appeared to him and asked him, "What men are these with thee?" this blasphemer thought: "God know them not. It seems clear that there are times when He is not aware of what goes on, and I shall now be able to do with His children as I wish." Balaam was misled by God because he had with his words seduced to unchastity people who had up to his time lived in purity. [736] God's apparent change of decision, that first prohibited him from going to Balak, and then permitted him to do so, completely bewildered him, so that he thought, "God at first said to me, 'Go thou not with them,' but the second time He said, 'Go with them.' So too will He change His words, 'Curse them not,' into 'Curse them.'" Just as Balaam was confused by God, so too were the magicians that Balak had sent to him. At the first visit these had through their magic lore established that he would accept Balak's invitation, but God made him decline it; at the second time, on the other hand, they established that he would not accept the invitation, and God made him obey their summons. [737]

BALAAM'S ASS

Balaam could hardly await the morning, rejoicing no less than Balak's messengers at God's consent to his journey to Balak, and still hoping that he might succeed in bringing disaster upon Israel. In his haste to set out, he himself saddled his ass although he did not lack servants, whereupon God said: "O thou villain, their ancestor Abraham forestalled thee, for he too rose up early in the morning and in person saddled his ass to lead Isaac to sacrifice in fulfillment of the command that had reached him." [738]

The ass that Balaam took with him had been created on the sixth day of the creation. He had received it as a gift from Jacob, that he might not give evil counsel to Pharaoh concerning Jacob's children. It was upon his advice, nevertheless, that Pharaoh forced the Israelites to make bricks. [739] He took his two sons, Jannes and Jambres, [740] for it behooves a noble man always to have at least two companions upon any journey that he undertakes. [741]

Although God had now granted him permission to go on the journey, still His wrath was kindled when he set out. God said, "Behold, this man! He knows that I read each man's heart, and knows also that he departeth only to curse Israel." [742] This wickedness on his part had the result that even the Angel of Mercy turned against him as an enemy, standing in his way. At first the ass alone perceived the angel, and not Balaam, for God has so arranged it that human beings may not perceive the angels that surround them or else they would through terror lose their reason. [743] The ass, on the other hand, instantly perceived the angel. He at first stood in her way as she was in the middle of the road, so that she could turn aside on both sides; then she perceived him when the road narrowed, and she could turn to one side only; and finally she reached a spot where there was no road at all to which she could turn either on this side or on that. This was to teach Balaam the following lesson: if he wished to curse Abraham's children, he should have leeway on both sides, Ishmael's children and Keturah's children; if he wanted to curse Isaac's children, one side would still be open to him, Esau's children; but if he wanted to curse Jacob's children, he should never bring it to pass, for they are protected on both sides, on the one hand by Abraham and Isaac, on the other by Jacob and Levi, while God watches over them from above. "The wall on this side, and on that side," through which place he had to pass, were furthermore to indicate to him that he could not become master over Israel, who have in their possession the tables of the law, "that were written on both their sides." When the ass reached the wall that Jacob and Laban had erected as a token that they "would never pass over it for harm," she thrust her feet against it, to punish him for having broken his agreement with Jacob. [744]

Balaam, who had with blows attempted to make the ass walk straight ahead, flew into a rage when she lay down altogether and would not budge from the spot, so that he smote her all the more. Then the Lord opened the mouth of the ass, and permitted her to use speech, a gift that she had possessed ever since her creation, but had not until then used. [745] She said, "What have I done unto thee, that thou has smitten me these three times?" The first words of the ass were so chosen as to call Balaam's attention to the wickedness and uselessness of his undertaking against Israel; "Three times" was to remind him that he wished to curse a nation that "three times" in every year arranged pilgrimages to the Lord. The ass's speech was altogether to serve as a warning to Balaam to beware of his mouth, and not to curse Israel. The ass, through her speaking, was to instruct him that the mouth and the tongue are in God's hand.

Balaam answered the ass in the language in which she had addressed him, in Hebrew, which he did not, however, speak fluently. He said, "Because thou hast mocked me: I would there were a sword in mine hand, for now I had killed thee." The ass thereupon replied, "Thou canst not kill me save with a sword in thy hand; how then wilt thou destroy an entire nation with thy mouth!" Balaam was silent, knowing no reply. [746] The ass did not only make him ridiculous in the eyes of the elders of Moab that accompanied him, but she also exposed him as a liar. For when the ambassadors asked him why he had not chosen a horse rather than an ass for his journey, he answered that his saddle horse was in the pasture. Then the ass interrupted him, saying, "Am not I thine ass upon which thou hast ridden all thy life long?" Balaam: "I use thee as a beast of burden, but not for the saddle." The ass: "Nay, upon me has thou ridden since thine earliest day, and thou hast always treated me with as much affection as a man treats his wife." Balaam had now to admit that the ass had spoken the truth. [747]

Balak's princes were much amazed at this extraordinary miracle, but the ass died the moment she had spoken what she had to say. God did this for two reasons, firstly because He feared that the heathens might worship this ass were she to stay alive; and secondly because God wanted to spare Balaam the disgrace of having people point to his ass and say, "This is she that worsted Balaam." By this action it can be seen how highly God prizes the honor or pious men, if He even sought to spare the honor of this villain. It is out of consideration to mankind, also, that God has closed the mouth of animals, for were they to speak, man could not well use them for his service, since the ass, the most stupid of all animals, when she spoke, confounded Balaam, the wisest of the wise.

BALAAM RUNS INTO HIS OWN DESTRUCTION

While all this was going on, Balaam still did not perceive that God's angel stood before him. God meant to show him that in His hand is not only the tongue of man, but his eye as well, so that as long as He chooses, man will fail to see what is directly before his nose. But God suddenly permitted Balaam to see the angel with a sword drawn in his hand, and Balaam fell flat on his face. [748] For, being uncircumcised, Balaam might not listen to the words of God or of an angel, standing erect; hence, upon perceiving the angel, who instantly began to address him, Balaam cast himself upon the ground. [749] The sword in the angel's hand did not signify that he meant to strike Balaam, for a breath from his mouth would have sufficed to kill myriads, but it was to point out the following truth to Balaam: "The mouth was given to Jacob, but to Esau and to the other nations, the sword. Thou are about to change thy profession, and to go out against Israel with his own weapon, and therefore shalt thou find death through the sword that is thy own weapon." [750]

The angel now said to Balaam: "If I have been commissioned to demand restitution from thee for the injustice thou hast offered to the ass, that can show neither meritorious deeds of her own nor of her fathers, how much the more must I stand up as the avenger of an entire nation, that have their own merits and can refer to the merits of their fathers. But to return to the ass, why didst thou smite her, that turned from the road only because she saw me and was frightened?" Balaam was a shrewd sinner, for he knew that Divine punishment could be averted only by penitence, and that the angels have no power to touch a man who, after sinning, says, "I have sinned." Hence he said to the angel, "I have sinned," but added, "I did not set out until God said to me, 'Rise up, go with them;' and now thou sayest to me, 'Return.' But this is the Lord's way. Did He not also at first tell Abraham to sacrifice his son, and then He caused an angel to call out to him, 'Lay not thine hand upon the lad?' It is His custom first to give a command, and the through an angel to recall it. So also did He indeed say to me, 'Go with them;' but if it displeaseth thee, I shall turn back." [751] The angel replied: "All that I have done was to thy advantage, but if thou are bound to plunge into destruction, do so, go with these people, but destruction is decreed for all of you. Think not, however, that thou shalt do as thou wilt, for thou shalt have to say what I desire thee to speak, and to restrain what I wish to remain unuttered."

In spite of the warnings he had received from God and the angel, he was not to be restrained from taking this fatal step, but in his hatred toward Israel still cherished the hope that he should succeed in obtaining God's consent to curse Israel, and he continued his journey in this happy expectation. [752]

BALAAM WITH BALAK

Whensoever God wished to humble an evil-doer, He at first exalts him, to fill him with pride. So too He humbled Balaam after exalting him, for at first Balak had sent princes of little distinction to him, whereupon God said to him, "Thou shalt not go with them." When, however, he sent many renowned princes to him, God said to Balaam, "Go with them," but this journey brought him nothing but humiliation and ruin, for he fared in accordance with the proverb, "Pride goeth before destruction, and an haughty spirit before a fall." God does this so that men might not say, "Whom hath God destroyed? Surely not that insignificant person," hence God exalts sinners before their fall. [753]

When Balaam approached the Moabite boundaries, he sent messengers to Balak to announce his arrival, and Balak went forth to his country's border to meet him. Pointing to the boundary lines, Balak said to Balaam: "These have been fixed since Noah's days, that no nation might push into the realm of another, but Israel set out to destroy the boundaries, as their attitude toward Sihon and Og shows, into whose kingdoms they entered." [754] He then greeted him with the words: "Did I not twice sent unto thee to call thee? Wherefore camest not thou unto me? Am I not able indeed to promote thee to honor?" Balak unconsciously uttered a prophecy, for in truth Balaam went hence in disgrace and dishonor, and not covered with glory, as he could not fulfil the other's wish to curse Israel. [755] It should now have been Balaam's duty, had he really desired to be of service to the king of Moab, to say to him, "Why dost thou attempt to do what will bring thee misfortune, and finally utter ruin?" But he spoke quite differently instead, boastfully bragging with his gift of prophecy, pointing out that he was the last prophet among the heathens. "And," continued he, "I, the last prophet among the heathens, shall thus counsel thee. The ancestor of that nation erected to God an altar upon which, thrice annually, he offered up seven oxen and seven rams; do thou, then, erect seven altars, and offer up on each seven oxens and seven rams." God laughed when he heard this counsel, saying: "Every beast of the forest is Mine, and the cattle upon a thousand hills. I know all the fowls of the mountains: and the wild beasts of the field are Mine. If I were hungry, I would not tell thee: for the world is Mine, and the fullness thereof. Will I eat the flesh of bulls, or drink the blood of goats?" [756]

Balak led his guest from the border-line to the interior of the land, taking pains to show him great multitudes of the people, having bazaars erected for that purpose. Pointing to these multitudes, among which there were also may children, Balak said, "Look thou, how Israel plan to destroy these multitudes of people that have done them no injury."

Balak slew for Balaam's welcome one ox and one sheep, proving the proverb, "The pious promise little and do much, the wicked promise much and do little." Balak had sent word to Balaam, saying, "I will promote thee unto very great honor;" yet when he arrived, he offered him for food only one ox and one sheep. Suppressing his rage, Balaam thought, "Is that all that he offers me! He will have to pay for this to-morrow," for he instantly determined to have him offer up many sacrifices on the following day to punish him for having treated him in so niggardly a fashion.

BALAAM'S SACRIFICES REFUSED

On the following morning Balak took Balaam and brought him upon into the high places of Baal. For Balak was even a greater magician and soothsayer than Balaam, who allowed himself like a blind man to be led by him. He led him to this spot because through his magic lore he knew that Israel was to suffer a great misfortune upon the heights of Baalpeor, and he thought it was to be Balaam's curse that would effect this disaster upon them. The relation of these two men to each other was like that between two men, one of whom has a knife in his hand, but does not know what part of the body to strike for slaughter, and the other knows the part of the body, but has no knife. Balak knew the place where disaster awaited Israel, but did not know how it was to be brought about, whereas Balaam knew how evil is conjured up, but did not know the places set for disaster, to which Balak had to lead him. [757] Balaam's superiority over Balak and the other magicians lay in this, that he could accurately determine the moment in which God is wrathful, and it was for this reason that his curse was always effective because he knew how to curse at the very instant of God's anger. It is true that God is angry for one instant every day, to wit, during the third hour of the day, when the kings with crowns upon their head worship the sun, but this moment is of infinitesimally short duration. Fully eighty-five thousand and eighty-eight such moments make an hour, so that no mortal save Balaam had ever been able to fix that moment, although this point of time has its outward manifestations in nature, for while it lasts, the cock's comb becomes absolutely white, without even the smallest stripe of red. God's love for Israel, however, is so great that during the time that Balaam prepared to curse Israel, He did not wax angry at all, so that Balaam waited in vain for the moment of wrath. [758]

Balaam now tried to obtain God's consent for Israel's curse through sacrifices, and hence bade Balak erect seven altars upon the high place of Baal, corresponding to the seven altars that since Adam had been erected by seven pious men, to wit: Adam, Abel, Noah, Abraham, Isaac, Jacob, and Moses. When the altars had been erected, he said to God: "Why didst Thou favor these people, if not for the sacrificed that they offered Thee? Were it not better for Thee to be adored by seventy nations than by one?" But the Holy Spirit answered, "'Better is a dry morsel and quietness therewith, than an house full of sacrifices and strife.' Dearer to Me is a dry offering of meal than all these many flesh offerings by which thou strivest to stir up strife between Me and Israel."

Now was Balaam's fate decided, for by his conduct he put himself into direct opposition to God, and hence his destruction was decreed, [759] and from that moment the holy spirit of prophecy left him and he was nothing more than a magician. For Israel's sake, however, God granted him the honor of His revelation, but He did so grudgingly, as one loathes to touch an unclean thing. Hence He would not permit Balaam to come to Him, but rather appeared to Balaam. God's different treatment of Balaam and of Moses at the revelation is evident, for whereas the latter betook himself to the sanctuary to hear God's words, the former received God's revelation at any place whatsoever. It characterizes God's attitude toward them. Two men once knocked at a magnate's door, the one being a friend, who had a request to make, and the other a leprous beggar. The magnate said, "Let my friend enter, but I shall send the beggar's alms to the door, that he may not enter and pollute my palace." God called Moses to Him, whereas He did not desire Balaam to come to Him, but betook Himself there. [760]

He found Balaam at the seven altars that he had erected, and said to him, "What doest thou here?" whereupon Balaam answered, "I have erected for Thee as many altars as the three fathers of Israel, and I have offered upon them bullocks and rams." God, however, said to him: "'Better is a dinner of herbs where love is, than a stalled ox and hatred therewith.' Pleasanter to Me is the meal of unleavened bread and herbs that the Israelites took in Egypt, than the bullocks that thou offerest out of enmity. O thou knave, if I wished for offerings, I should order Michael and Gabriel to bring them to Me, thou are mistaken if thou believest that I should accept offerings from the nations of the world, for I have vowed a vow to accept such from Israel alone." [761] God thereupon handed him over to an angel who entered and settled in his throat, and would not permit Balaam to speak when he wanted to curse Israel. [762]

LOUIS G1NZBERG. NEW YORK, March 2, 1911

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