The Legends of the Jews
Bible Times and Characters from the Exodus to the Death of Moses
"Honor pursues him who tries to escape it." Moses in his humility felt that his mission as leader of the people ended with the erection of the Tabernacle, as Israel could now satisfy all their spiritual needs without his aid. But God said: "As truly as thou livest, I have for thee a far greater task than any thou hast yet accomplished, for thou shalt instruct My children about 'clean and unclean,' and shalt teach them how to offer up offerings to Me." God hereupon called Moses to the Tabernacle, to reveal to him there the laws and teachings.  Moses in his humility did not dare to enter the Tabernacle, so that God had to summon him to enter. Moses, however, could not enter the sanctuary while a cloud was upon it, this being a sign "that the demons held sway," but waited until the cloud had moved on. The voice that called Moses came from heaven in the form of a tube of fire and rested over the two Cherubim, whence Moses perceived its sound. This voice was a powerful as at the revelation at Sinai when the souls of all Israel escaped in terror, still it was audible to none but Moses. Not even the angels heard it, for the words of God were destined exclusively for Moses. Aaron, too, with the exception of three cases in which God revealed Himself to him, never received His commands except through the communications of Moses. God would call Moses twice caressingly words by name, and when he had answered, "Here am I," God's words were revealed to him, and every commandment as a special revelation. God always allowed a pause to take place between the different laws to be imparted, that Moses might have time rightly to grasp what was told him. 
On the first day of the dedication of the Tabernacle, not lest than eight important sections of laws were communicated to Moses by God.  As a reward for his piety, Aaron and his descendants to all eternity received the laws of sanctity, which are a special distinction of the priests,  and these laws were revealed on this day. It was on this day, also, that Aaron and his sons received the gifts of the priests, for although even at the revelation on Sinai Israel had set them aside, still they were not given to Aaron and his sons until this day when the sanctuary was anointed. 
The second law revealed on this day was the separation of the Levites from among the children of Israel, that they might be dedicated to the sanctuary. "For God elevated no man to an office unless He has tried him and found him worthy of his calling." He did not say, "and the Levites shall be Mine," before He had tried this tribe, and found them worthy. In Egypt none but the tribe of Levi observed the Torah and clung to the token of the Abrahamic covenant, while the others tribes, abandoning both Torah and token of covenant, like the Egyptians, practiced idolatry. In the desert, also, it was this tribe alone that did not take part in the worship of the Golden Calf. Justly, therefore, did God's choice fall upon this godly tribe, who on this day were consecrated as the servants of God and His sanctuary. 
The ceremonies connected with the consecration of the Levites had much in common with the regulations for cleansing of lepers. Originally, the firstborn had been the servants of the sanctuary, but, owing to the worship of the Golden Calf, they lost this prerogative, and the Levites replaced them. It was for this reason that the Levites were obliged to observe regulations similar to those for the cleansing of lepers, because they took the place of men who by their sins had defiled themselves. The offerings that the Levites brought on this occasion consisted of two bullocks, on for a burnt offering whenever the congregation, seduced by others, commits idolatry; and Israel would not have worshipped the Golden Calf had not the mixed multitude misled them. "But whosoever worships an idol, by this act renounces the whole Torah," hence did the Levites have to offer up another bullock for a sin offering, in accordance with the law that "if the whole congregation of Israel have done somewhat against any of the commandments of the Lord concerning things which should not be done, and are guilty, then they shall offer up a young bullock for the sin." As the Levites had been chosen "to do the service of the children of Israel in the Tabernacle of the congregation, and to make an atonement for the children of Israel," God ordered all the congregation of Israel to be present at the consecration of the Levites, for whosoever had a sin offering up for himself must in person bring it to the Tabernacle. Therefore, too, did the elders of Israel have to put their hands upon the Levites, according to the prescription that the elders must put their hands upon the sin of the congregation. Aaron, like the elders, participated in the ceremony of the consecration, lifting up every single Levite as a token that he was now dedicated to the sanctuary.  Aaron's extraordinary strength is proven by the fact that he was able to lift up twenty-tow thousand men in one day. 
The third law revealed on this day was the command that the children of Israel put out of the camp every leper and every unclean person. When Israel moved out of Egypt, the majority of the people were afflicted with physical defects and diseases, contracted during their work on the structures they had been compelled to erect in Egypt. One had his hand crushed by a falling stone, another's eye blinded by splashing of loam. It was a battered and crippled host that reached Sinai, eager to receive the Torah, but God said: "Does it become the glory of the Torah that I should bestow it on a race of cripples? Nor do I want to await the coming of another, sound generation, for I desire no further delay of the revelation of the Torah." Hereupon God sent angels to heal all among Israel that were diseased or afflicted with defects, so that all the children of Israel were sound and whole when they received the Torah. They remained in this condition until they worshipped the Golden Calf, when all their diseases returned as a punishment for their defection from God. Only the women, during their stay in the desert, were exempt from the customary ailments to which women are subject, as a reward for being the first who declared themselves ready to accept the Torah. When the Tabernacle had been consecrated, God now said to Moses: "So long as you had not yet erected the Tabernacle, I did not object to having the unclean and the lepers mingle with the rest of the people, but now that the sanctuary is erected, and that My Shekinah dwells among you, I insist upon your separating all these from among you, that they may not defile the camp in the midst of which I dwell."
The law in regard to lepers was particularly severe, for they were denied the right of staying within the camp, whereas the unclean were prohibited merely from staying near the sanctuary.  The lepers were the very ones who had worshipped the Golden Calf, and had as a consequence been smitten with this disease, and it was for this reason that God separated them from the community. Thirteen sins are punished with leprosy by God: blasphemy, unchastity, murder, false suspicion, pride, illegal appropriation of the rights of others, slander, theft, perjury, profanation of the Divine Name, idolatry, envy, and contempt of the Torah. Goliath was stricken with leprosy because he reviled God; the daughters of Zion became leprous in punishment of their unchastity; leprosy was Cain's punishment for the murder of Abel. When Moses said to God, "But behold, they will not believe me," God replied: "O Moses, art thou sure that they will not believe thee? They are believers and the sons of believers. Thou who didst suspect them wrongly, put not they hand into thy bosom,.....and he put his hand into his bosom: and when he took it out, behold, his hand was leprous as snow. " Uzziah presumed upon the rights of the priesthood, and went into the Temple to burn incense upon the altar of incense. He was just about to commit the offence, when "the leprosy brake forth in his forehead." Leprosy fell upon Naaman, who had grown arrogant because of his heroic deeds. For slandering Moses Miriam became leprous as snow; and Gehazi was punished by leprosy because he frustrated the purpose of Elisha, who desired to accept nothing from Naaman in order that the cure might redound to the glory of God. 
Another important law revealed on this day referred to the celebration of "the second Passover feast." Mishael and Elzaphan, who had attended to the burial of Nadab and Abihu, were godly men, anxious to fulfil the commandments of God, hence they went to the house where Moses and Aaron instructed the people, and said to them: "We are defiled by the dead body of a man; wherefore are we kept back that we may not offer an offering of the Lord in His appointed season among the children of Israel?" Moses at first answered that they might not keep the Passover owing to their condition of uncleanness, but they argued with him, asking that even if, owing to their condition, they might not partake of the sacrificial meat, they might, at least, be permitted to participate in the offering of the paschal lamb by having the blood of the offering sprinkled for them. Moses admitted that he could not pass judgement on this case before receiving instruction concerning it from God. For Moses had the rare privilege of being certain of receiving revelations from God whenever he applied to Him. He therefore bade Mishael and Elzaphan await God's judgement concerning their case, and sentence was indeed revealed immediately. 
It was on this day also that God said to Moses: "A heavy blow of fate had fallen upon Aaron to-day, but instead of murmuring he thanked Me for the death that robbed him of his two sons, which proves his trust in My justice toward them, who had deserved punishment more severe. Go then, and comfort him; and at the same time tell him 'that he come not at all times into the holy place within the vail before the mercy seat, which is upon the Ark.'" These last words greatly aggrieved Moses, who not thought: "Woe is me! For it seems as if Aaron had lost his rank, since he may not at all times enter the sanctuary. The statement of the periods for his admission into the sanctuary is also so indeterminate that I am not at all sure whether they are to recur hourly, or daily, or annually, every twelve years, perhaps even seventy, or not at all." But God replied: "Thou art mistaken, I was not thinking of fixing a certain time. Whether hour, or day or year, for Aaron may enter the sanctuary at any time, but when he does so, he must observe certain ceremonies." The ceremonies that Aaron, as well as every other high priest, had to perform on the Day of Atonement before his entrance into the Holy of Holies were symbolical of the three Patriarchs, of the four wives of the Patriarchs, and of the twelve tribes. Only by depending upon the merits of these pious men and women might the high priest venture to enter the Holy of Holies without having to fear the angels that filled this space. These were obliged to retreat upon the entrance of the high priest, and even Satan had to flee whenever he beheld the high priest, and did not dare to accuse Israel before God. 
Aaron's grief about the death of his sons was turned to joy when God, on the day of their death, granted him the distinction of receiving a direct revelation from the Lord, which prohibited both him and his sons from drinking wine or strong drink when they went into the Tabernacle. 
On this day, also, Moses received the revelation concerning the red heifer, whose significance was never vouchsafed to any other human being beside himself. On the following day, under the supervision of Eleazar, Aaron's son, it was slaughtered and burned. Although, beside this one, a number of other red heifers were provided in future generations, this one was distinguished by having its ashes kept forever, which, mingled with the ashes of other red heifers, were always used for the purification of Israel. But it is in this world alone that the priest can purify the unclean by sprinkling with this water of purification, whereas in the future world God will sprinkle clean water upon Israel, "that thy may be cleansed from all their filthiness, and from all their idols." 
The eighth law revealed on this day was the lighting of the candlestick. After all the princes of the tribes had brought their gifts to the sanctuary, and God had bidden Moses to let them offer each his offering, one a day, throughout twelve days, Aaron, profoundly agitated, thought: "Woe is me! It seems as if, owing to my sin, my tribe has been excluded by God from participating in the dedication of the sanctuary." Hereupon God said to Moses: "Go to Aaron and say to him, 'Do not fear that thou art slighted, and art deemed inferior to the other princes of the tribes. Thou, on the contrary, shalt enjoy a greater glory than all of these, for thou art to light the lamps of the candlestick in the sanctuary.'" When Israel heard God's command that the lights of the sanctuary be lighted, they said: "O Lord of the world! Thou biddest us make a light for Thee that are the light of the world, and with whom light dwelleth." But God replied: "Not because I need your light do I bid you burn lamps before Me, but only the I might thereby distinguish you in the eyes of the nations that will say, 'Behold the people of Israel, that hold up a light before Him who bestoweth light upon the world.' By your own eye-sight can you see how little need I have of your light. You have the white of the eye and the black of the eye, and it is by means of this dark part of the eye that you are enabled to see, and not through the light part of the white of the eye. How should I, that am all light, have need of your light!" God furthermore said: "A mortal of flesh and blood lights one light by means of another that is burning, I have brought forth light out of darkness: 'In the beginning darkness was upon the face of the deep,' whereupon I spake, 'Let there be light: and there was light.' Shall I now be in need of your illumination? Nay, I commanded you to light the candles in the sanctuary that I might distinguish you and give you another opportunity of doing a pious deed, the execution of which I will reward in the future world by letting a great light shine before you; and, furthermore, if you will let the candles shine before Me in My sanctuary, I shall protect from all evil your spirit, 'the candle of the Lord.'" 
Simultaneously with the command to light the sanctuary, Moses received the instruction to celebrate the Sabbath by the lighting of candles, for God said to him: "Speak unto the children of Israel; if you will observe My command to light the Sabbath candles, I shall permit you to live to see Zion illuminated, when you will no longer require the light of the sun, but My glory will shine before you so that the nations will follow your light." 
Aaron was distinguished not only by being selected to dedicate the sanctuary through the lighting of the candles, God ordered Moses to communicate to his brother the following revelation: "The sanctuary will on another occasion also be dedicated by the lighting of the candles, and then it will be done by the descendants, the Hasmoneans, for whom I will perform miracles and to whom I will grant grace. Hence there is greater glory destined for thee than for all the other princes of the tribes, for their offerings to the sanctuary shall be employed only so long as it endures, but the lights of the Hanukkah festival will shine forever; and, moreover, thy descendants shall bestow the priestly blessing upon Israel even after the destruction of the Temple." 
The candlestick that Aaron lighted in the sanctuary, was not the common work of mortal hands, but was wrought by a miracle. When God bade Moses fashion a candlestick, he found it difficult to execute the command, not knowing how to set to work to construct it in all its complicated details. God therefore said to Moses: "I shall show thee a model." He then took white fire, red fire, and green fire, and black fire, and out these four kinds of fires He fashioned a candlestick with its bowls, its knops, and its flowers. Even then Moses was not able to copy the candlestick, whereupon God drew its design upon his palm, saying to him: "look at this, and imitate the design I have drawn on thy palm." But even that did not suffice to teach Moses how to execute the commission, whereupon God bade him cast a talent of gold into the fire. Moses did as he was bidden, and the candlestick shaped itself out of the fire. As on this occasion, so upon other occasions also did God have to present the things tangibly before Moses in order to make certain laws intelligible to him. In this way, for example, at the revelation concerning clean and unclean animals, God showed one specimen of each to Moses, saying: "This ye shall eat, and this ye shall not eat." 
God in His love for Israel had frequent censuses taken of them, so that He might accurately estimate His possession. In scarcely half a year they were twice counted, once shortly before the erection of the Tabernacle, and the second time a month after its dedication.  On the first day of the month of Iyyar, Moses received instructions to take a census of all men over twenty who were physically fit to go to war. He was ordered to take Aaron as his assistant, so that in case he should overlook some of the men Aaron might remind him of them, for "two are better than one." They were also to take as their subordinate assistants Eleazar and Ithamar, Aaron's sons, and a man each from the several tribes. These twelve men were appointed not only to conduct the census, but also to look after the spiritual welfare of their respective tribes, the sins of which would be upon their heads unless, with all their powers, they strove to prevent them. Moses and Aaron nevertheless adjured the princes of the tribes, in spite of their high rank, not to tyrannize over the people, whereas, on the other hand, they admonished the people to pay all due respect to their superiors. 
The names of these twelve princes of the tribes indicated the history of the tribes they represented. The prince of the tribe Reuben was called Elizur, "my God is a rock," referring to the ancestor of this tribe, Reuben, Jacob's son, who sinned, but, owing to his penance, was forgiven by God, who bore his sin as a rock bears the house built upon it. The name of Elizur's father was Shedeur, "cast into the fire," because Reuben was converted to repentance and atonement through Judah, who confessed his sin when his daughter-in-law Tamar was about to be cast into the fire.
The prince of the tribe of Simeon was named Shelumiel, "my God is peace," to indicate that in spite of the sin of Zimri, head of this tribe, through whom four and twenty thousand men among Israel died, God nevertheless made peace with this tribe.
The prince of the tribe of Judah bore the name Nahshon, "wave of the sea," the son of Amminadab, "prince of My people," because the prince received this dignity as a reward for having plunged into the waves of the Red Sea to glorify God's name.
The tribe of Issachar had for its prince Nethanel, "God gave," for this tribe devoted its life to the Torah given by God to Moses. Accordingly Nethanel was called the son of Zuar, "burden," for Issachar assumed the burden of passing judgement on the lawsuits of the other tribes.
Corresponding to the occupation of the tribe of Zebulun, its prince was called Eliab, "the ship," son of Helon, "the sand," for this tribe spent its life on ships, seeking "treasures hidden in the sand."
Elishama, son of Ammihud, the name of the prince of the tribe of Ephraim, points to the history of Joseph, their forefather. God said: "Elishama, 'he obeyed Me,' who bade him be chaste and not covet his master's wife that wanted to tempt him to sin, and Ammihud, 'Me he honored,' and none other."
The other tribe of Joseph, Manasseh, also named their prince in reference to their forefather, calling him Gamaliel, son of Pedahzur, which signifies, "God rewarded Joseph for his piety by releasing him from bondage and making him ruler over Egypt."
The prince of the tribe of Benjamin was named Abidan, "my father decreed," son of Gideoni, "mighty hosts," referring to the following incident. When Rachel perceived that she would die at the birth of her son, she called him "son of faintness," supposing that a similar fate would overtake him, and that he was doomed through weakness to die young. But Jacob, the child's father, decreed otherwise, and called him Benjamin, "son of might and of many years."
The prince of the tribe of Dan bore the name Ahiezer, "brother of help," son of Ammishaddai, "My people's judge," because he was allied with the helpful tribe of Judah at the erection of the Tabernacle, and like this ruling tribe brought forth a mighty judge in the person of Samson.
The tribe of Asher was distinguished by the beauty of its women, which was so excellent that even the old among them were fairer and stronger than the young girls of the other tribes. For this reason kings chose the daughters of this tribe to be their wives, and these, through their intercession before the kings, saved the lives of many who had been doomed to death. Hence the name of the prince of the tribe of Asher, Pagiel, "the interceder," son of Ochran, "the afflicted," for the women of the tribe of Asher, through their intercession, obtained grace for the afflicted.
The prince of the tribe of Gad bore the name Eliasaph, "God multiplied;" son of Deuel, "God is a witness." To reward them for passing over the Jordan and not returning to their property on this side of the river until the promised land was won, their wealth was multiplied by God; for when, upon returning, they found the enemy at home, God aided them and they gained all their enemies possessions. God was furthermore witness that this tribe had no wicked motive when they erected an altar on their land.
The prince of the tribe of Naphtali was called Ahira, "desirable meadow," son of Enan, "clouds;" for the land of this tribe was distinguished by its extraordinary excellence. Its products were exactly what their owners "desired," and all this owing to the plenty of water, for the "clouds" poured plentiful rain over their land.
At the census of the people the tribes were set down in the order in which they put up their camp and moved in their marches. The tribes of Judah, Issachar, and Zebulun formed the first group, the royal tribe of Judah being associated with the tribe of learned men, Issachar, and with Zebulun, which through its generosity enabled Issachar to devote itself to the study of the Torah. The second group consisted of Reuben, Simeon, and Gad. The sinful tribe of Simeon was supported on the right by the penance of Reuben and on the left by the strength of Gad. The tribes of Ephraim, Manasseh, and Benjamin formed a group by themselves, for these before all the other tribes were destined to appear gloriously against Amalek. The Ephraimite Joshua was the first who was victorious against Amalek, the Benjamite Saul followed his example in his war against Agag, king of Amalek, and, under the leadership of men out of the tribe of Manasseh, the tribe of Simeon at the time of king Jehoshaphat succeeded in destroying the rest of the Amalekites, and to take possession formed the last group, and for the following reason were united in this way. The tribe of Dan had already at the time of the exodus from Egypt been possessed of the sinful thought to fashion an idol. To counteract this "dark thought" Asher was made its comrade, from whose soil came "the oil for lighting;" and that Dan might participate in the blessing, Naphtali, "full with the blessing of the Lord," became its second companion. 
At this third census the number of men who were able to go to war proved to be exactly the same as the second census, taken in the same year. Not one among Israel had died during this period, from the beginning of the erection of the Tabernacle to its dedication, when the third census took place.  But no conclusive evidence concerning the sum total of the separate tribes can be drawn from this number of men able to go to war, because the ration of the two sexes varied among the different tribes, as, for example, the female sex in the tribe of Naphtali greatly outnumbered the male. 
Moses at the census did not take into consideration the tribe of Levi, because God had not commanded him to select a prince for this tribe as for all others, hence he drew the conclusion that they were not to be counted. Naturally he was not sure of his decision in this matter, and wavered whether or not to include the Levites in the number, when God said to him: "Do not muster the tribe of Levi, nor number them among the children of Israel." At these words Moses was frightened, for he feared that his tribe was considered unworthy of being counted with the rest, and was therefore excluded by God. But God quieted him, saying: "Do not number the Levites among the children of Israel, number them separately." There was several reasons for numbering the Levites separately. God foresaw that, owing to the sin of the spies who were sent to search the land, all men who were able to go to war would perish in the wilderness, "all that were numbered of them, according to their whole number, from twenty years old and upward." Now had the Levites been included in the sum total of Israel, the Angel of Death would have held sway over them also, wherefore God excluded them from the census of all the tribes, that they might in the future be exempt from the punishment visited upon the others, and might enter the promised land. The Levites were, furthermore, the body-guard of God, to whose care the sanctuary was entrusted - another reason for counting them separately. God in this instance conducted Himself like the king who ordered one of his officers to number his legions, but added: "Number all the legions excepting only the legion that is about me." 
The extent of God's love for Levi is evident through the command given to Moses, to number in the tribe of Levi "all males from a month old and upward," whereas in the other tribes none were numbered save men able to go to war, from twenty years and upward. Upon other occasions God had even the embryos among the Levites numbered. This occurred upon Jacob's entrance into Egypt, when the number seventy for his family was attained only by including Jochebed who was still in the womb; and similarly at a future time upon the return of the exiles from Babylon. For at that time only twenty-three of the priestly sections returned, hence to complete their number they had to include Bigvai, who belonged to the missing section, even though he was still in the womb. 
When Moses was ordered to number among the Levites all children from a month old and upward, he said to God: "Thou biddest me count them from a month old and upward. Shall I now wander about their courts and houses and count each child, seeing that Thou givest me such a command?" But God replied: "Do thou what thou canst do, and I will do what I can do." It now came to pass that whenever Moses betook himself to a Levite tent he found the Shekinah awaiting him, tell him exactly the number of children without his having to count them. 
In the choice of this tribe God showed His preference for the seventh, for Levi was the seventh pious man, starting from Adam, to wit: Adam, Noah, Enoch, Abraham, Isaac, Jacob, and Levi. As in this instance, so in many others did God indicate His love for the seventh. He sits enthroned in the seventh heaven; of the seven worlds the seventh alone is inhabited by human beings; of the early generations the seventh was the most excellent, for it produces Enoch. Moses, seventh among the Patriarch, was judged worthy of receiving the Torah. David, seventh son of Jesse, was chosen as king. In periods of time, also, the seventh was the favorite. The seventh day is the Sabbath; the seventh month, Tishri, is the month of the holy days; the seventh year is the Sabbatical year of rest, and every seventh Sabbatical year of rest is the year of jubilee. 
Another reason for numbering even the youngest boys among the Levites was that the tribe of Levi as a whole had the responsibility of atoning for the sin of the first-born among the children of Israel. For it was these who until the time of the worship of the Golden Calf performed the services of the priesthood, and their privilege was taken from them owing to this, their sin. This prerogative was then conferred upon the tribe of Levi, who, moreover, dedicating themselves, man for man, to the service of the Lord, served as an atonement for the first-born of Israel, that they might not be destroyed as they deserved. 
The exchange of Levites in place of the first-born did, however, present a difficulty. For God had communicated the number of Levites to Moses in the following way: "Their number amounts to as many as the number of My legion." For, when God came down upon Sinai, twenty-two thousand angels surrounded Him, and just as many men did the Levites number. Outside of these there were three hundred first-born among the Levites that could not well be offered in exchange for the first-born among the other tribes, because their standing was the same as theirs. As the number of first-born among the other tribes exceeded the number of Levites by two hundred seventy-three, this surplus remained without actual atonement. Hence God ordered Moses to take from them five shekels apiece by the poll as redemption money, and give it to the priests. The sum was fixed upon by God, who said: "Ye sold the first-born of Rachel for five shekels, and for this reason shall ye give as redemption money for every first-born among ye five shekels."
To avoid quarrels among the first-born, as otherwise each one would try to lay the payment of redemption money upon his neighbor, Moses wrote upon twenty-two thousand slips of paper the word "Levi," and upon two hundred seventy-three the words "five shekels," all of which were then thrown into an urn and mixed. Then every first-born had to draw one of the slips. If he drew a slip with "Levi" he was not obliged to remit any payment, but if he drew "five shekels," he had to pay that sum to the priests. 
Apart from the census of all male Levites, Moses now took another census of the men from the ages of thirty to fifty, for only at this age were the Levites permitted to perform service in the Tabernacle throughout their march through the desert, a law that indeed ceased to hold good when Israel settled in the Holy Land.  These officiating Levites, as well as the priests, were divided by Moses into eight sections, a number that was not doubled until the prophet Samuel increased it to sixteen, to which David again added eight, so that there were later twenty-four divisions among the Levites and priests. 
The most distinguished among the Levites were the sons of Kohath, whose charge during the march through the desert was the Holy of Holies, and among the vessels particularly the Holy Ark. This latter was a dangerous trust, for out of the staves attached to it would issue sparks that consumed Israel's enemies, but now and then this fire wrought havoc among the bearers of the Ark. It therefore became a customary thing, when the camp was about to be moved, for Kohath's sons to hasten into the sanctuary and seek to pack up the different portions of it, each one planning cautiously to shift the carrying of the Ark upon another. But this even more kindled God's anger against them, and He slew many of the Kohathites because they ministered to the Ark with an unwilling heart. To avert the danger that threatened them, God ordered Aaron and his sons to enter first into the sanctuary, and "to appoint to the Kohathites, every one, his service and his burden, that they might not go in to see when the holy things are covered, lest they die." This was done because previous to this command the sons of Kohath had been accustomed to feast their eyes on the sight of the Ark, which brought them instantaneous death. But, according to this order, Aaron and his sons first took apart the different portions of the sanctuary, covered the Ark, and not till then called the sons of Kohath to bear the burden.
During the march the Levites might wear no shoes, but had to walk barefoot because they carried and ministered to holy objects. The Kohathites had, moreover, to walk backwards, for they might not turn their backs to the Holy Ark. They were, furthermore, owing to their offices as bearers of the Ark, distinguished by being the first of the Levites to be numbered in the census, although in other respects the sons of Gershon led, for Gershon was the first-born of Levi. 
When giving the commission to count the sons of Kohath, God explicitly mentioned that Moses should undertake the census with Aaron, but He did not do so when He ordered the numbering of the sons of Gershon. Moses now thought that God had done this intentionally because the former were directly under Aaron's supervision while the Gershonites were not. Nevertheless, out of respect to his brother, he bade his brother, as well as, out of courtesy, the princes of the tribes to be present at the numbering of the Levites, but he did not tell Aaron that he did so in the name of God. In this Moses erred, for God wished Aaron to be present at the numbering of the Levites. For this reason, when He ordered the census of the third division, Merari's sons, to be taken, He expressly mentioned Aaron's name. At the apportionment of the service among the individual Levites, however, Aaron paid attention only to the sons of Kohath, each of whom had his special task allotted to him, whereas Moses appointed their tasks to the sons of Gershon and Merari.  The highest chief of the Levites, however, was Eleazar, who was "to have the oversight of them that keep the charge of the santuary." But despite his high position, Eleazar was modest enough to participate in the service in person. During their marches from place to place, he himself would carry all needful things for the daily offering. In his right hand he carried the oil for the candlestick, in his left hand the incense, on his are the things that were made in the pans, and, attached to his girdle, the phial with the oil for ointment.  Ithamar, Eleazar's brother, also had a duty in the sanctuary, for it was he to whom the guidance of the service of Gershon's and Merari's sons was assigned. For these must perform none but the service God had specially assigned to them, as no Gershonite might perform the duty of a Merarite, and vice versa, and each individual, too, had his special duty, that no quarrel might arise among them. 
When God appeared upon Sinai, He was surrounded by twenty-two thousand angels, all in full array and divided into groups, each of which had its own standard. Looking upon these angel hosts, Israel wished like them to be divided into groups with standards, and God fulfilled their wish. After Moses had completed the census of the people, God said to Him: "Fulfill their wish and provide them with standards as they desire. 'Every man of the children of Israel shall pitch by his own standard, with the ensign of their father's house; far off about the Tabernacle of the congregation shall they pitch.'" This commission greatly agitated Moses, who thought: "Now will there be much strife among the tribes. If I bid the tribe of Judah pitch in the East, it will surely state its preference for the South, and every tribe will likewise choose any direction but the one assigned to it." But God said to Moses: "Do not concern thyself with the position of the standards of the tribes, for they have no need of thy direction. Their father Jacob before his death ordered them to group themselves about the Tabernacle just as his sons were to be grouped about his bier at the funeral procession." When Moses now told the people to divide themselves in groups round about the Tabernacle, they did it in the manner Jacob had bidden them. 
"The Lord by wisdom hath founded the earth; by understanding hath He established the heavens." The division of the tribes of Israel according to four standards, as well as their subdivision at each standard, is not arbitrary and accidental, it corresponds to the same plan and direction as that of which God made use in heaven. The celestial Throne is surrounded by four angels: to the right Michael, in front Gabriel, to the left Uriel, and to the rear Raphael. To these four angels corresponded the four tribes of Reuben, Judah, Dan, and Ephraim, the standard bearers. Michael earned his name, "Who is like unto God," by exclaiming during the passage of Israel through the Red Sea, "Who is like unto Thee, O Lord, among the gods?" and he made a similar statement when Moses completed the Torah, saying: "There is none like unto the God of Jeshurun." In the same way Reuben bore upon his standard the words, "Hear, O Israel: the Lord our God is one Lord," hence Reuben's position with his standard to the right of the sanctuary corresponded exactly to Michael's post at the right of the celestial Throne. Gabriel, "God is mighty," stands in front of the Throne, as Judah, "mightiest among his brethren," was the standard bearer in front of the camp. Dan, the tribe "from which emanated dark sin," stood at the left side of the camp with his standard, corresponding to the angel Uriel, "God is my light," for God illuminated the darkness of sin by the revelation of the Torah, in the study of which this angel instructed Moses, and devotion to which is penance for sin. The tribe of Ephraim was the standard bearer to the rear of the camp, occupying the same position as Raphael, "God heals," holds the celestial Throne; for this tribe, from which sprang Jeroboam, was in need of God's healing for the wound that this wicked king dealt Israel. 
God had other reasons for the divisions of the tribes that He decreed, for He said to Moses: "In the East whence comes the light shall the tribe of Judah, whence arises the light of sovereignty, pitch its camp, and with them the tribe of Issachar, with whom dwells the light of the Torah, and Zebulum, shining through the wealth. From the South come the dews of blessing and the rains of plenty, hence shall Reuben pitch on this side, for this tribe owes its existence to the penitent deeds of its forefather, penance being that which causes God to send His blessing upon the world. Beside Reuben shall stand the warlike tribe of Gad, and between these two Simeon, in order that this tribe, made weak by its sins, might be protected on either side by the piety of Reuben and the heroism of Gad. In the West are storehouses of snow, the storehouses of hail, of cold, and of heat, and as powerless as are mortals against these forces of nature, so ineffectual shall be the enemies of the tribes of Ephraim, Manasseh, and Benjamin, for which reason their post was to the West of the camp. From the North comes the darkness of sin, for this tribe alone will declare itself willing to accept the idols of Jeroboam, hence its place is to the North of the camp. To illuminate its darkness, put beside it shining Asher, and Naphtali, filled with God's plenty." 
The four standards were distinguished from one another by their different colors, and by the inscriptions and figures worked upon each. The color of Judah's standard corresponded to the color of the three stones in the breastplate of the high priest, on which were engraved the names of Judah, Issachar, and Zebulun, and was composed of red, green, and fiery red. Judah's name, as well as Issachar's and Zebulun's, was inscribed on the banner, and beside the names was this inscription: "Rise up, Lord, and let Thine enemies be scattered; and let them that hate Thee flee before Thee." The standard of Reuben, about which gathered also the tribes of Simeon and Gad, was the color of the emerald, the sapphire, and the sabhalom, for on these three stones were the names of these tribes engraved on the breastplate of the high priest. Besides the names of Reuben, Simeon, and Gad the following device was wrought on the second standard, "Hear, O Israel: the Lord our God is one Lord." The third standard, around which rallied the tribes of Ephraim, Manasseh, and Benjamin, bore the color of the diamond, the turquoise, and the amethyst, for on these three stones in the high priest's breastplate were engrave the names of these three tribes. On this standard beside the names of these three tribes was the motto, "And the cloud of the Lord was upon them by day, when they went out of camp." As on the breastplate of the high priest the stones chrysolite, beryl and panther-stone bore the names of Dan, Asher, and Naphtali, so too did the fourth standard, round which these three tribes gathered, bear a color resembling these three stones. This standard contained the names of Dan, Asher, and Naphtali, and the device: "Return, O Lord, unto the many thousands of Israel." 
The standards had also other distinguishing characteristics. Judah's standard bore in its upper part the figure of a lion, for its forefather had been characterized by Jacob as "a lion's whelp," and also sword-like hooks of gold. On these hooks God permitted a strip of the seventh cloud of glory to rest, in which were visible the initials of the names of the three Patriarchs, Abraham, Isaac, and Jacob, the letters being radiations from the Shekinah. Reuben's standard had in its upper part the figure of a man, corresponding to the mandrakes that Reuben, forefather of this tribe, found, for this plant had the form of a manikin. The hooks on this standard were like those on the standard of Judah, but the second letters of the names of the three Patriarchs, Bet, Zade, and 'Ayyin were seen above them in the cloud. In the standard of Ephraim was fashioned the form of a fish, for Jacob had blessed the forefather of this tribe by telling him to multiply like a fish; in all other respects it was like the other two standards, save the above the sword-like hooks of gold were seen the third letters in the names of the Patriarchs, Resh, Het, and Kof. Dan's standard contained the form of a serpent, for "Dan shall be a serpent by the way," was Jacob's blessing for this tribe; and the gleaming letters over the hooks were: Mem for Abraham, Kof for Isaac, and Bet for Jacob. The letter He of Abraham's name was not indeed visible over the standards, but was reserved by God for a still greater honor. For, over the Holy Ark, God let a pillar of cloud rest, and in this were visible the letter Yod and He, spelling the name Yah, by means of which God had created the world. This pillar of cloud shed sunlight by day and moonlight by night, so that Israel, who were surrounded by clouds, might distinguish between night and day. These two sacred letters, Yod, He, would on week-days fly about in the air over the four standards, hovering now upon this, now upon that. But as soon as Friday was over and the Sabbath began, these letters stood immovable on the spot where they chanced to be at that moment, and remained in this rigid position from the first moment of the Sabbath to the last.
Whenever God wanted Israel to break up camp and move on, He would send on from its place over the Ark the cloud in which beamed the two sacred letters Yod and He in the direction in which Israel was to march, and the four strips of cloud over the standards would follow. As soon as the priests saw the clouds in motion, they blew the trumpets as a signal for starting, and the winds thereupon from all sides breathed myrrh and frankincense. 
Although it was the clouds that gave the signal for taking down and pitching tents, still they always awaited the word of Moses. Before starting the pillar of cloud would contract and stand still before Moses, waiting for him to say: "Rise up, Lord, and let Thine enemies be scattered; and let them that hate Thee flee before Thee," whereupon the pillar of cloud would be set in motion. It was the same when they pitched camp. The pillar of cloud would contract and stand still before Moses, waiting for him to say: "Return, O Lord, unto the many thousands of Israel," whereupon it would expand first over the tribes that belonged to the standard of Judah, and then over the sanctuary, within and without. 
The camp was in the form of a square, twelve thousand cubits on each side, and in the middle was the space, four thousand cubits in size, for the sanctuary, and the dwelling place of priests and Levites. In the East of the sanctuary lived Moses, Aaron, and Aaron's sons; the Levites of the family of Kohath lived in the South, the sons of Gershon in the West, and the sons of Merari in the North. Each of theses divisions had for its dwelling place a space of a hundred cubits, while each group of three tribes that joined under one standard had a space of four thousand cubits. This was only for the dwelling place of the people, the cattle were outside the encampment, and the cloud of glory separated the dwelling places of the human beings from those of the animals. Rivers surrounded the camp from without, and so also were the different groups separated one from the other by rivers. But in order that on the Sabbath, when riding was prohibited, intercourse among the different parts of the camp might not be rendered impossible, there were bridges of boards over the rivers. The purple color of the cloud of glory was reflected in the waters of the rivers, so that it spread afar a radiance like that of the sun and the stars. The heathens, whenever they beheld these wondrous radiant waters, were frightened and feared Israel, but at the same time praised God for the miracles He wrought for Israel. 
These were miracles that were visible to the outer world as well, but there were others that were known to Israel alone. During their forty years' march they had no need of change of raiment. The robe of purple which the angels clothed each one among them at their exodus from Egypt remained ever new; and as a snail's shell grows with it, so did their garments grow with them. Fire could not injure these garments, and though they wore the same things throughout forty years, still they were not annoyed by vermin, yes, even the corpses of this generation were spared by worms. 
During their marches, as well as in their stay at a certain place, they had not only the four standards that divided them into four groups of three tribes each, each individual tribe had furthermore its own special spot and its special ensign. Reuben's flag was red, and on it were pictured mandrakes. Simeon's flag was green, with a picture of the city of Shechem upon it, for the forefather of the tribe had conquered this city. Judah's flag was azure, and bore the form of a lion. Issachar's flag was black, and had two figures, the sun and the moon, for from this tribe sprung the learned men who busied themselves with astronomy and the science of the calendar. Zebulun's flag was white, with the form of a ship, for this tribe devoted to navigation. Dan's flag had a color like a sapphire, with the figure of a serpent. Naphtali's flag was a dull red, the color of wine, and on it was the figure of a hind, in memory of its forefather, who was like "a hind let loose." Ashere's flag was red like fire, and had the token of an olive tree, because this tribe had much olive oil of excellent quality. The two tribes descended from Joseph, - Ephraim, and Manasseh - both flags of the same deep black color with a representation of Egypt, but they had other forms besides. Ephraim's had the picture of a bull, to symbolize Joshua, sprung of this tribe, whose glory was like "the firstling of his bullock, that pusheth the people together to the ends of the earth;" whereas Manasseh's was that of a unicorn, symbolizing the judge Gideon that sprang from this tribe, "who with his horns of unicorns pushed the people." Benjamin's flag had a color composed of all the other eleven colors, and a wolf for his token, Jacob having described this tribe a "a wolf that ravineth." The different colors of the flags corresponded to the colors of the stones set in the breastplate of the high priest, on which were engraved the names of the twelve tribes. Reuben's stone had a red color like his flag, Simeon's flag was green like the color of his stone, and in this way with all the tribes the color of stones and of flags harmonized. 
When Israel received the Torah from God, all the other nations envied them and said: "Why were these choosen by God out of all the nations?" But God stopped their mouths, replying: "Bring Me your family records, and My children shall bring their family records." The nations could not prove the purity of their families, but Israel stood without a blemish, every man among them ready to prove his pure descent, so that the nations burst into praise at Israel's family purity, which was rewarded by God with the Torah for this its excellence. 
How truly chastity and purity reigned among Israel was shown by the division of the people into groups and tribes. Among all these thousands was found only a single man who was not of pure descent, and who therefore at the pitching of the standards could attach himself to none of the groups. This man was the son of Shelomith, a Danite woman, and the Egyptian,  whom Moses, when a youth of eighteen, had slain for having offered violence to Shelomith, the incident that had necessitated Moses' flight from Egypt. It had happened as follows: When Moses came to Goshen to visit his parents, he witnessed how an Egyptian struck an Israelite, and the latter, knowing that Moses was in high favor at Pharaoh's court, sought his assistance, appealing to him with these words: "O, my lord, this Egyptian by night forced his way into my house, bound me with chains, and in my presence offered violence to my wife. Now he wants to kill me besides." Indignant at this infamous action of the Egyptian, Moses slew him, so that the tormented Israelite might go home. The latter, on reaching his house, informed his wife that he intended getting a divorce from her, as it was not proper for a member of the house of Jacob to live together with a woman that had been defiled. When the wife told her brothers of her husband's intentions, they wanted to kill their brother-in-law, who eluded them only by timely flight. 
The Egyptian's violence was not without issue, for Shelomith gave birth to a son whom she reared as a Jew, even though his father had been and Egyptian. When the division of the people according to the four standard took place, this son of Shelomith appeared among the Danites into whose division he meant to be admitted, pointing out to them that his mother was a woman of the tribe of Dan. The Danites, however, rejected him, saying: "The commandment of God says, 'each man by his own standard, with the ensign of his father's house.' Paternal, not maternal descent decides a man's admission to a tribe." As this man was not content with this answer, his case was brought to Moses' court, who also passed judgement against him. This so embittered him the he blasphemed the Ineffable Name which he had heard on Mount Sinai, and cursed Moses. He at the same time ridiculed the recently announced law concerning the shewbread that was to be set on the table in the sanctuary every Sabbath, saying: "It behooves a king to eat fresh bread daily, and no stale bread." 
At the same time as the crime blasphemy was committed by the son of Shelomith, Zelophehad committed another capital crime. On a Sabbath day he tore trees out of the ground although he had been warned by witnesses not to break the Sabbath. The overseers whom Moses had appointed to enforce the observance of the Sabbath rest seized him and brought him to the school, where Moses, Aaron, and other leaders of the people studied the Torah.
In both these cases Moses was uncertain how to pass judgement, for, although he knew that capital punishment must follow the breaking of the Sabbath, still the manner of capital punishment in this case had not yet been revealed to him. Zelophehad was in the meantime kept in prison until Moses should learn the details of the case, for the laws says that a man accused of a capital charge may not be given liberty of person. The sentence that Moses received from God was to execute Zelophehad in the presence of all the community by stoning him. This was accordingly done, and after the execution his corps was for a short time suspended from the gallows. 
The sin of the Sabbath-breaker was the occasion that gave rise to God's commandment of Zizit to Israel. For He said to Moses, "dost thou know how it came to pass that this man broke the Sabbath?" Moses: "I do not know." God: "On week days he wore phylacteries on his head and phylacteries on his arm to remind him of his duties, but on the Sabbath day, on which no phylacteries may be worn, he had nothing to call his duties to his mind, and he broke the Sabbath. God now, Moses, and find for Israel a commandment the observance of which is not limited to week days only, but which will influence them on Sabbath days and on holy days as well." Moses selected the commandment of Zizit, the sight of which will recall to the Israelites all the other commandments of God. 
Whereas in the case of the Sabbath breaker Moses had been certain that the sin was punishable by death, and had been certain that the sin was punishable by death, and had been in doubt only concerning the manner of execution, in the case of the blasphemer matters were different. Here Moses was in doubt concerning the nature of the crime, for he was not even sure if it was at all a capital offence. Hence he did not have these two men imprisoned together, because one of them was clearly a criminal, whereas the status of the other was undetermined. But God instructed Moses that the blasphemer was also to be stoned to death, and that this was to be the punishment for blasphemers in the future. 
There were two other cases beside these two in Moses' career on which he could not pass judgement without appealing to God. These were the claims of Zelophehad's daughters to the inheritance of their father, and the case of the unclean that might not participate in the offering of the paschal lamb. Moses hastened in his appeal to God concerning the two last mentioned cases, but took his time with the two former, for on these depended human lives. In this Moses set the precedent to the judges among Israel to dispatch civil cases with all celerity, but to proceed slowly in criminal cases. In all these cases, however, he openly confessed that he did not at the time know the proper decision, thereby teaching the judges of Israel to consider it no disgrace, when necessary, to consult others in cases when they were not sure of true judgement. 
When God commanded Israel to set out from Sinai and continue their march, the Israelites were glad, for during their stay in that place they had throughout eleven days received new laws daily, and they hoped that after having departed from the holy mountain they would receive no further laws. Hence, instead of making a day's march from Sinai, as God had commanded them, they marched incessantly for three days, in order to be as far as possible from the holy spot. They behaved like a boy who runs quickly away after dismissal from school, that his teacher might not call him back. Although this antipathy to His laws vexed God, He did not therefore forsake them, but let the Ark move before them as long as they desired to continue the march. For it was by this token that the Israelites knew that the Shekinah was among them, as God had promised them. As often as they broke camp or pitched camp Moses would say to them: "Do what the Shekinah within the Ark bids you do." But they would not believe Moses that the Shekinah dwelt among them unless he spoke the words: "Rise up, Lord, and let Thine enemies be scattered; and let them that hate Thee flee before Thee," whereupon the Ark would begin to move, and they were convinced of the presence of the Shekinah. The Ark furthermore gave the signal for breaking camp by soaring up high,  and then swiftly moving before the camp at a distance of three days' march, until it found a suitable spot upon which Israel might encamp. 
Hardly had they departed from Sinai when they once more began to lead the wicked course of life that they had for a time abandoned. They began to seek a pretext to renounce God and again to be addicted to idolatry.  They complained about the forced marches which at God's command they had been obliged to make after their departure from Sinai, and in this way showed their ingratitude to God who wanted them as quickly as possible to reach the Holy Land, and for this reason allowed them to cover an eleven days' distance in three days.  Their murmurs and complaints, however, were not silent, but quite loud, for they were anxious that God should hear their wicked words. In punishment for their defamation of the Divine glory, God sent upon them a fire emanating from the very glory. 
Upon twelve occasions did God send a Divine fire upon earth, six times as a token of honor and distinction, but as many times as a punishment. To the first class belong the fire at the consecration of the Tabernacle, at the offering of Gideon as at that of Manoah and of David; at the dedication of Solomon's Temple, and at the offering of Elijah upon Mount Carmel. The six fatal fires are the following: the fire that consumed Nadab and Abihu; that which wrought havoc among the murmuring and complaining multitude; the fire that consumed the company of Korah; the fire that destroyed Job's sheep, and the two fires that burned the first and second troops which Ahaziah sent against Elijah. 
This celestial fire wrought the greatest havoc among the idolatrous tribe of Dan, and among the mixed multitude that had joined the Israelites upon their exodus from Egypt.  The elders of the people turned to Moses, saying: "Rather deliver us as a sheep to the slaughter, but not to a celestial fire that consumes earthly fire."  They should by right have prayed to God themselves, but in this instance they were like the king's son who had kindled his father's anger against him, and who not hastened to his father's friend, begging him to intercede for him. So did Israel say to Moses: "Go thou to God and pray for us." Moses instantly granted their wish, and God without delay heard Moses' prayer and halted the destroying fire.  But God did not simply take the fire away from Israel and put it elsewhere, for it was of such a nature that it would gradually have spread on all sides and finally have destroyed everything. It had in this way caused the destruction in Israel, for, beginning at one end of the camp, it spread so rapidly that one could at not time tell how far it had gone. That the presence of this Divine fire might continue to restrain Israel from sin, God did not allow it to rise back to heaven, but it found its place on the altar of the Tabernacle, where it consumed all the offerings that were brought during Israel's stay in Egypt. This is the same fire that destroyed Aaron's sons as well as Korah's company, and it is the Divine fire that every mortal beholds in the moment of his death. 
On this occasion also it was evident that pious men are greater than the angels, for Moses took bundles of wool and laid them upon the Divine fire, which thereupon went out.  He then said to the people: "If you repent of your sin, then the fire will go out, but otherwise it will burst forth and consume you." 
Not mindful of the punishment by fire, Israel still did not mend their ways, but soon again began to murmur against God. As so often before, it was again the mixed multitude that rebelled against God and Moses, saying: "Who shall give up flesh to eat? We remember the fish that we did eat in Egypt freely; the cucumbers, and the melons, and the leeks, and the onions, and the garlic. But now our soul is dried away: there is nothing at all, beside this manna before our eyes." But all this murmuring and these complaints were only a pretext to sever themselves from God, for first of all, they actually possessed many herds and much cattle, enough plentifully to satisfy their lusting after flesh if they had really felt it; and manna, furthermore, had the flavor of every conceivable kind of food, so all they had to do while eating it was to wish for a certain dish and they instantly perceived in manna the taste of the desired food. It is true that manna never gave them the flavor of the five vegetables they mentioned, but they should have been grateful to God for sparing them the taste of these vegetables injurious to health. Here they showed their perversity in being dissatisfied with measures for which they should have been grateful to God. Manna displeased them because it did not contain the flavor injurious to health, and they also objected to it because it remained in their bodies, wherefore they said: "The manna will swell in our stomachs, for can there be a human being that takes food without excreting it!" God had, as a special mark of distinction, given them this food of the angels, which is completely dissolved in the body, and of which they could always partake without injury to their health. It is a clear proof of the excellent taste of manna that a later time, when the last manna fell on the day of Moses' death, they ate of it for forty days, and would not make use of other food until the manna had been exhausted to the last grain, clearly showing that the taking of any different food was disagreeable. But while manna was at hand in abundance, they complained about seeing before them, morning and evening, no other food than manna. 
The true state of affairs was that they had a lurking dissatisfaction with the yoke of the law. It is certain that they had not had in Egypt better food for which they now longed, for their taskmasters, far from giving them dainties, gave them not even straw for making bricks. But in Egypt they had lived undisturbed by laws, and it was this unrestrained life that they desired back. Especially hard for them were the new laws on marriage, for in Egypt they had been accustomed to marry those closely related by blood, from whom they were now obliged to separate. They now trooped together in families, and awaiting the moment when Moses, about to leave the house of study, would have to pass them, they began to murmur publicly,  accusing him of being to blame for all the sufferings they had been obliged to bear. Upon his advice, they said, had they abandoned a most fruitful land, and instead of enjoying the great fortune promised to them, they were now wandering about in misery, suffering thirst from lack of water, and were apprehensive of dying of starvation in case the supply of manna should cease. When these and similar abuses were uttered against Moses, one out of the people stepped forth and exhorted them not so soon to forget the many benefactions they had known from Moses, and not to despair of God's aid and support. But the multitude upon this became even more excited, and raged and shouted more violently than ever against Moses.  This conduct of Israel called forth God's wrath, but Moses, instead of interceding for the people, began to complain of their treatment of him, and announced to God that he could not now execute the commission he had undertaken in Egypt, namely, to lead Israel in spite of all reverses, until he had reached the promised land. He now begged God to relieve him of the leadership of the people in some way, and at the same time to stand by him in his present predicament, that he might satisfy the people's desire for flesh. 
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