History of the Jews, Vol. 1 (of 6)

Thus it was that Aaron, the elder brother, as also Moses and Miriam, had grown up in an atmosphere of greater moral and religious purity. Of Moses the historical records relate that after his birth his mother kept him concealed during three months, to evade the royal command, and protect him from death in the waters of the Nile. There is no doubt that the youthful Moses was well acquainted with Pharaoh's court at Memphis or Tanis (Zoan). Gifted with an active intellect, he had an opportunity of acquiring the knowledge that was to be learnt in Egypt, and by his personal and intellectual qualities he won the affections of all hearts. But even more than by these qualities, he was distinguished by his gentleness and modesty. "Moses was the meekest of men," is the only praise which the historical records have bestowed upon him. He is not praised for heroism or warlike deeds, but for unselfishness and self-abnegation.

Influenced by the ancient teaching, that the God of Abraham loved righteousness, he must have been repelled by the baseless idolatry of animal worship and by the social and moral wrongs which then were rife. Shameless vice, the bondage of a whole people under kings and priests, the inequality of castes, the treatment of human beings as though they were beasts or inferior to beasts, the spirit of slavery, – all these evils he recognised in their full destructive force, and he perceived that the prevailing debasement had defiled his brethren. Moses was the open antagonist of injustice. It grieved him sorely that Israel's sons were subjected to slavery, and were daily exposed to ill-treatment by the lowest of the Egyptians. One day when he saw an Egyptian unjustly beating a Hebrew, his passion overcame his self-control, and he punished the offender. Fearing discovery, he fled from Egypt into the desert, and halted at an oasis in the neighbourhood of Mount Sinai, where the Kenites, an offshoot of the tribe of Midianites, were dwelling. Here, as in Egypt, he witnessed oppression and wrong-doing, and here also he opposed it with zeal. He gave his aid to feeble shepherdesses. By such action he came into contact with their grateful father, the priest or elder of the tribe of the Midianites, and he married Zipporah, the daughter of that priest.

His employment in Midian was that of a shepherd. He selected fertile grazing plots for the herds of Reuel, his father-in-law, between the Red Sea and the mountain lands. In this solitude the prophetic spirit came upon him.

What is the meaning of this prophetic spirit? Even those who have searched the secrets of the world, or the secrets of the soul in its grasp of the universe, can give only a faint notion and no distinct account of its nature. The inner life of man has depths which have remained inscrutable to the keenest investigator. It is, however, undeniable that the human mind can, without help from the senses, cast a far-seeing glance into the enigmatic concatenation of events and the complex play of forces. By means of an undisclosed faculty of the soul, man has discovered truths which are not within the reach of the senses. The organs of the senses can only confirm or rectify the truths already elicited. They cannot discover them. By means of the truths brought to light by that inexplicable power of the soul, man has learned to know nature and to make its forces subservient to his will. These facts attest that the power of the soul owns properties which go beyond the ken of the senses, and transcend the skilled faculties of human reason. Such properties lift the veil of the dim future, and lead to the discovery of higher truths concerning the moral conduct of man; they are even capable of beholding a something of that mysterious Being who has formed and who maintains the universe and the combined action of all its forces. A soul devoted to mundane matters and to selfishness can never attain to this degree of perfection. But should not a soul which is untouched by selfishness, undisturbed by low desires and passions, unsoiled by profanity and the stains of every-day life, – a soul which is completely merged in the Deity and in a longing for moral superiority, – should not such a soul be capable of beholding a revelation of religious and moral truths?

During successive centuries of Israel's history there arose pure-minded men, who unquestionably could look far into the future, and who received and imparted revelations concerning God and the holiness of life. This is an historical fact which will stand any test. A succession of prophets predicted the future destiny of the Israelites and of other nations, and these predictions have been verified by fulfilment. These prophets placed the son of Amram as first on the list of men to whom a revelation was vouchsafed, and high above themselves, because his predictions were clearer and more positive. They recognised in Moses not only the first, but also the greatest of prophets; and they considered their own prophetic spirit as a mere reflection of his mind. If ever the soul of a mortal was endowed with luminous prophetic foresight, this was the case with the pure, unselfish, and sublime soul of Moses. In the desert of Sinai, says the ancient record, at the foot of Horeb, where the flock of his father-in-law was grazing, he received the first divine revelation, which agitated his whole being. Moved and elated – humble, yet confident, Moses returned after this vision to his flock and his home. He had been changed into another being; he felt himself impelled by the spirit of God to redeem his tribal brethren from bondage, and to educate them for a higher moral life.

Aaron, who had remained in Egypt, likewise had a revelation to meet his brother on Mount Horeb, and to prepare himself jointly with him for the work of redemption. The task of imbuing the servile spirit of the people with a desire for liberty seemed to them far more difficult than that of inducing Pharaoh to relax his rigor. Both brothers therefore expected to encounter obstacles and stubborn opposition. Although both men were already advanced in years, they did not shrink from the magnitude of the undertaking, but armed themselves with prophetic courage, and relied on the support of the God of their fathers. First they turned to the representatives of families and tribes, to the elders of the people, and announced their message that God would take pity on Israel's misery, that He had promised them freedom, and that He would lead them back to the land of their fathers. The elders lent a willing ear to the joyful news; but the masses, who were accustomed to slavery, heard the words with cold indifference. Heavy labour had made them cowardly and distrustful. They did not even desire to abstain from worshipping the Egyptian idols. Every argument fell unheeded on their obtuse minds. "It is better for us to remain enthralled as bondmen to the Egyptians than to die in the desert." Such was the apparently rational answer of the people.

The brothers appeared courageously before the Egyptian king, and demanded, in the name of the God who had sent them, that their people should be released from slavery, for they had come into the country of their own free will, and had preserved their inalienable right to liberty. If the Israelites were at first unwilling to leave the country, and to struggle with the uncertainties of the future, Pharaoh was still less inclined to let them depart. The mere demand that he should liberate hundreds of thousands of slaves who worked in his fields and buildings, and that he should do so in the name of a God whom he knew not, or for the sake of a cause which he did not respect, induced him to double the labours of the Hebrew slaves, in order to deprive them of leisure for thoughts of freedom. Instead of meeting with a joyful reception, Moses and Aaron found themselves overwhelmed with reproaches that through their fault the misery of the unfortunate sufferers had been increased. The King only determined to give way after he and his country had witnessed many terrifying and extraordinary phenomena and plagues, and when he could no longer free himself from the thought that the unknown God was punishing him for his obstinacy. In consequence of successive calamities, the Egyptian king urged the Israelites to hasten and depart, fearing lest any delay might bring destruction upon him and his country. The Israelites had barely time to supply themselves with the provisions necessary for their long and wearisome journey. Memorable was the daybreak of the fifteenth of Nisan (March), on which the enslaved people regained their liberty without shedding a drop of blood. They were the first to whom the great value of liberty was made known, and since then this priceless treasure, the foundation of human dignity, has been guarded by them as the apple of the eye.

Thousands of Israelites, their loins girded, their staves in their hands, their little ones riding on asses, and their herds following them, left their villages and tents, and assembled near the town of Rameses. Strange tribes who had lived by their side, shepherd tribes akin to them in race and language, joined them in their migration. They all rallied round the prophet Moses, obeying his words. He was their king, although he was free from ambition, and he may well be called the first promulgator of the doctrine of equality amongst men. The duty devolving on him during this exodus was more difficult to discharge than his message to the king and to the people of Israel. Only few amongst these thousands of newly liberated slaves could comprehend the great mission assigned to them. But the masses followed him stolidly. Out of this horde of savages he had to form a nation; for them he had to conquer a home, and establish a code of laws, which rendered them capable of leading a life of rectitude. In this difficult task, he could reckon with certainty only on the tribe of Levi, who shared his sentiments, and assisted him in his arduous duties as a teacher.

Whilst the Egyptians were burying the dead which the plague had suddenly stricken down, the Israelites, the fourth generation of the first immigrants, left Egypt, after a sojourn of several centuries. They journeyed towards the desert which divides Egypt from Canaan, on the same way by which the last patriarch had entered the Nile country. But Moses would not permit them to go by this short route, because he feared that the inhabitants of Canaan, on the coast of the Mediterranean, would oppose their entry with an armed force; he also apprehended that the tribes, whom their long bondage had made timorous, would take to flight on the first approach of danger.

Their first destination was Mount Sinai, where they were to receive those laws and precepts for the practice of which they had been set free. Pharaoh had, however, determined to recapture the slaves who had been snatched from his grasp, when, in a moment of weakness, he had allowed them to depart. When the Israelites saw the Egyptians approaching from afar, they gave way to despair, for they found themselves cut off from every means of escape. Before them was the sea, and behind them the enemy, who would soon overtake them, and undoubtedly reduce them again to bondage. Crying and lamenting, some of them asked Moses, "Are there no graves in Egypt that thou hast brought us out to die in the desert?" However, a means of escape unexpectedly presented itself, and could only be regarded by them as a miracle. A hurricane from the north-east had driven the water of the sea southwards during the night, so that the bed had for the greater part become dry. Their leader quickly seized on this means of escape, and urged the frightened people to hurry towards the opposite shore. His prophetic spirit showed him that they would never again see the Egyptians. They rapidly traversed the short distance across the dry bed of the sea, the deeper parts of the water, agitated by a storm, forming two walls on the right and the left. During this time, the Egyptians were in hot pursuit after the Israelites, in the hope of leading them back to slavery. At daybreak, they reached the west coast of the sea, and, perceiving the Israelites on the other side, they were hastening after them along the dry pathway, when the tempest suddenly ceased. The mountain-like waves, which had risen like walls on both sides, now poured down upon the dry land, and buried men, horses, and chariots in the watery deep. The sea washed some corpses to the coast where the Israelites were resting in safety. They here beheld a marvellous deliverance. The most callous became deeply impressed with this sight, and looked with confidence to the future. On that day they put their firm trust in God and in Moses, His messenger. With a loud voice they sang praises for their wonderful deliverance. In chorus they sang —

"I will praise the Lord,For He is ever glorious.The horse and his rider He cast into the sea."

The deliverance from Egypt, the passage through the sea, and the sudden destruction of their resentful enemy were three occurrences which the Israelites had witnessed, and which never passed from their memories. In times of the greatest danger and distress, the recollection of this scene inspired them with courage, and with the assurance that the God who had redeemed them from Egypt, who had turned the water into dry land, and had destroyed their cruel enemy, would never desert them, but would "ever reign over them." Although the multitude did not long retain this trustful and pious disposition, but fell into despondency at every new difficulty, the intelligent portion of the Israelites were, in subsequent trials, sustained by their experiences at the Red Sea.

The tribes, delivered from the bonds of slavery, and from the terrors of long oppression, could peaceably now pursue their way. They had yet many days' journey to Sinai, the temporary goal of their wanderings. Although the country through which they travelled was a sandy desert, it was not wanting in water, and in pasture land for the shepherds. This territory was not unknown to Moses, their leader, who had formerly pastured the flocks of his father-in-law here. In the high mountains of Sinai and its spurs, the water in the spring-time gushes forth copiously from the rocks, forms into rills, and rushes down the slopes towards the Red Sea. Nor did the Israelites suffer through want of bread, for in its stead they partook of manna. Finding this substance in large quantities, and living on it during a long time, they came to consider its presence as a miracle. It is only on this peninsula that drops sweet as honey exude from the high tamarisk trees, which abound in that region. These drops issue in the early morning, and take the globular size of peas or of coriander seeds; but in the heat of the sun they melt away. Elated by their wonderful experiences, the tribes now seemed prepared to receive their holiest treasure, for the sake of which they had made the long circuitous journey through the desert of Sinai. From Rephidim, which lies on a considerable altitude, they were led upwards to the highest range of the mountain, the summit of which appears to touch the clouds.5 To this spot Moses led the Israelites in the third month after the exodus from Egypt, and appointed their camping ground. He then prepared them for an astounding phenomenon, which appealed both to the eye and the ear. By prayer and abstinence they were bidden to render themselves fit for lofty impressions, and worthy of their exalted mission. With eager expectation and anxious hearts they awaited the third day. A wall round the nearest mountain summit prevented the people from approaching too close. On the morning of the third day a heavy cloud covered the mountain top; lightning flashed, and enveloped the mountain in a blaze of fire. Peals of thunder shook the surrounding mountains, and awakened the echoes. All nature was in uproar, and the world's end seemed to be at hand. With trembling and shaking, the old and the young beheld this terrifying spectacle. But its terror did not surpass the awfulness of the words heard by the affrighted people. The clouds of smoke, the lightning, the flames and the peals of thunder had only served as a prelude to these portentous words.

Mightily impressed by the sight of the flaming mountain, the people clearly heard the commandments which, simple in their import, and intelligible to every human being, form the elements of all culture. Ten words rang forth from the mountain top. The people became firmly convinced that the words were revealed by God. Theft and bearing false witness were stigmatised as crimes. The voice of Sinai condemned evil thoughts no less than evil acts; hence the prohibition, "Thou shalt not covet thy neighbour's wife … nor any possession of thy neighbour." The Indians, the Egyptians, and other nations famous for their colossal structures, had, during more than two thousand years, gone through many historical experiences, which shrink into utter insignificance, when compared with this one momentous event.

The work accomplished at Sinai by an instantaneous act remained applicable to all times by asserting the supremacy of ethical life and the dignity of man. This promulgation of the Law marked the natal hour of the "distinct people," like unto which none had ever existed. The sublime and eternal laws of Sinai – coming from a Deity whom the senses cannot perceive, from a Redeemer who releases the enthralled and the oppressed – were revealed truths treating of filial duty, of spotless chastity, of the inviolable safety of human life and property, of social integrity, and of the purity of sentiment.

The Israelites had been led to Mount Sinai as trembling bondmen; now they came back to their tents as God's people of priests, as a righteous nation (Jeshurun). By practically showing that the Ten Commandments are applicable to all the concerns of life, the Israelites were constituted the teachers of the human race, and through them all the families of the earth were to be blessed. None of the others could then have surmised that even for its own well-being an isolated and insignificantly small nation had been charged with the arduous task of the preceptive office.

The Sinaitic teachings were not of an ephemeral nature, even in regard to their form. Being engraven on tables of stone, they could be easily remembered by successive generations. During a long period these inscribed slabs remained in the custody of the Israelites, and were called "the Tables of the Testimony," or "the Tables of the Law." Being placed in an ark, which became a rallying centre, round which Moses used to assemble the elders of the families, these tables served as a sign of the Sinaitic Covenant. They formed a link between God and the people who had formerly been trodden under foot, and who were now bidden to own no other Lord save the One from whom the Law had gone forth. It was for this reason that the ark, as the repository of the tables, was designated "the Ark of the Covenant." The ethical truths of Sinai became henceforth the basis for a new system of morality, and for the national constitution of the Israelites. These truths were further developed in special laws which had a practical bearing upon the public and private affairs of the people. Slave-holders and slaves were no longer to be found amongst the Israelites. The selling of Israelites as slaves, and perpetual servitude of an Israelite became unlawful. A man who forfeited his liberty was liable to be held in service during six years, but in the seventh year he regained his freedom. Wilful murder and disrespect to parents were punishable with death. The sanctuary could give no protection to criminals condemned to die. The murder of a non-Israelitish slave involved condign punishment. A gentile slave ill-treated by his master recovered his liberty. A man committing an offence on the virtue of a maiden was bound to make her his wife, and to pay a fine to the father of the injured woman. Equitable and humane treatment of the widow and the orphan was enforced; a similar provision was ordained for the benefit of strangers who had joined one of the tribes. The Israelites, in fact, were bidden remember their former sojourn in a foreign land, and to refrain from inflicting upon strangers the inhuman treatment which they themselves had formerly endured.

This spirit of equity and brotherly love, pervading the ancient code of laws, could not at once change the habits of the people. The duties involved in these laws were too spiritual and too elevated to have such an effect. Moses having temporarily absented himself to make preparations for the reception of the Sinaitic law, the dull-witted portion of the people imagined that their God was abandoning them in the desert, and they clamoured for the rule of a visible Godhead. Aaron, who had taken the lead in the absence of Moses, timorously yielded to this impetuous demand, and countenanced the production of a golden idol. This image of Apis or Mnevis received divine homage from the senseless multitude who danced around it. Moses, on descending from Mount Sinai, ordered the Levites to put to death some thousands of the people. Nothing but the exercise of extreme rigour could have repressed this worship of idols.

With the object of protecting the people from a relapse into idolatry, and of supporting them during their state of transition from barbarism, they were allowed to form a conception of the Deity – though not by means of an image – through some material aid which would appeal to the senses. On Sinai they had beheld flashes of lightning with flames of fire, and from the midst of a burning cloud they had heard the Ten Commandments. An emblem of this phenomenon was now introduced to remind the people of the presence of the Deity as revealed at Sinai. It was ordained that a perpetual fire should be kept alight on a portable altar, and be carried before the tribes during their migrations. Not the Deity Himself, but the revelation of the Deity at Sinai, should thereby be made perceptible to the sense of vision. The performance of sacrificial rites was a further concession to the crude perceptions of the people.

The spiritual religion promulgated at Sinai did not intend sacrifices as the expression of divine adoration, but was meant to inculcate a moral and holy life; the people, however, had not yet risen to this conception, and could only be advanced by means of education and culture. The other ancient nations having found in sacrifices the means of propitiating their deities, the Israelites were permitted to retain the same mode of divine service; but its form was simplified. The altar became an integral part of the sanctuary, in which no image was tolerated. The only objects contained therein were a candelabrum, a table with twelve loaves, symbolising the twelve tribes; and there was also a recess for the Ark of the Covenant. Altar, sanctuary and sacrificial rites required a priesthood. This primæval institution, too, was retained. The Levites, as the most devoted and best informed tribe, were charged with sacerdotal functions, as during the sojourn in Egypt. The priests of Israel, unlike those of the Egyptians, were precluded from holding landed property, as such possessions might have tempted them to misuse their prerogatives and neglect their sacred duties. For this reason it was prescribed that their subsistence should be derived from the offerings made by the people. Collaterally there existed a custom, dating from remote patriarchal ages, which demanded that the first-born son of every family should attend to the performance of sacrificial rites. This prerogative could not be abruptly abolished, and continued for some time alongside of the Levitical priesthood, though both of them stood in the way of the pure Sinaitic teachings. The materialism of the age demanded indulgent concessions, combined with provisions tending to the refinement of popular habits. Only through the aid of the spiritually gifted could the understanding of the subordinate nature of sacrifices be preserved in the consciousness of the people.

During the forty years of their wandering in the desert, the Israelites sought pastures for their flocks within the mountain region and its neighborhood.

During these migrations Moses instructed the people. The older generation gradually passed away. Their descendants, obedient to the teachings of the lawgiver and his disciples, formed a docile, pious, and valiant community, and became proficient in the knowledge of their laws.

Moses now surrounded himself with councillors, who were the chiefs of seventy families. This system became a model for later forms of administration. The Council of Elders participated in important deliberations, and assisted in the management of public business. On the advice of Jethro, his father-in-law, Moses appointed inferior and higher judges, who respectively had under their jurisdiction ten, a hundred, and a thousand families. The people had the right of electing their own judges, whose appointment they then recommended to Moses. These judges were charged to maintain strict impartiality in cases of litigation between members of the tribes of Israel, or between Israelites and strangers. Nor was it within the discretion of the judges to make distinctions between persons of high and low degree. They were also commanded to keep their hands clean from bribes, and to give their verdicts according to the principles of equity, "for justice belongs unto God," and has its source in God himself. Brotherly love, community of interests, equality before the law, equity and mercy were the high ideals which he held before the generations which he had trained. The inculcation of these laws and teachings marked an eventful era in the nation's history. As such it was characterised by the prophets, who called it "the bridal time of the daughter of Israel," and the season of "her espousals, when she went after her God in the land which was not sown." Israel's wanderings had nearly come to a conclusion and the younger generation was well fitted for the attainment of the object of its settlement. A further sojourn in the desert would have inured the people to habits of restlessness, and might have reduced them for ever to the nomadic condition of the Midianites and the Amalekites. They appear to have made an unsuccessful raid in a northern direction, along the old caravan roads. In a second defeat some of them were captured by their enemies. But this discomfiture was apparently avenged by combatants belonging to the tribe of Judah, who were aided by men of the tribe of Simeon, and by Kenites, with whose assistance they seized several cities.