MEMAR MARQAH

THE TEACHING OF MARQAH

E D I T E D AND TRANSLATED

BY

JOHN MACDONALD

VOLUME I: T H E T E X T

1963

V E R L A G A L F R E D T O P E L M A N N • B E R L I N
 B E I H E F T E ZUR Z E I T S C H R I F T Ft)R DIE
ALTTESTAMENTLICHE WISSENSCHAFT
H E R A U S G E G E B E N VON GEORG FOHRER
84

©
1963
by Alfred Topelmann, Berlin 30, Genthiner StraBe 13

Alle Rechte, einschl. der Herstellung

von Photokopien und Mikrofilmen, von der Verlagshandlung vorbehalten

Printed in Germany

Satz und Druck: J . J . Augustin, Gltickstadt

Archiv-Nr. 38 22 633 I
 ZUR EINFUHRUNG
Von P a u l K a h l e
I m S o m m e r 1 9 0 6 , als ich deutscher Pfarrer in K a i r o w a r , habe ich
mich zum erstenmal fur drei T a g e in N a b l u s aufgehalten u n d dabei die
Abschriften des T a r g u m t e x t e s der T o r a F i n h a s i j e u n d des aramaischen
T e x t e s v o n M e m a r M a r q a h nach einer den Priestern gehorigen H a n d -
schrift in A u f t r a g gegeben. W a h r e n d eines I4ta.gigen B e s u c h e s in
Nablus im J u l i 1 9 0 8 habe ich die bestellten Abschriften m i t den Ori-
ginalen verglichen u n d einen v o n drei T e x t e n des M e m a r M a r q a h , die
derselbe Abschreiber hergestellt hatte, fur die Berliner Staatsbibliothek
erworben. D e n n diese besaB z w a r eine v o n P e t e r m a n n besorgte u n d
viel benutzte Abschrift des T e x t e s , die aber nicht sehr zuverlassig zu
sein schien. A l s ich im Begriff w a r , N a b l u s zu verlassen, bot mir ein
Samaritaner eine fragmentarische Handschrift v o n M e m a r M a r q a h
zum K a u f e an, die zweifellos alter als die bisher gesehenen H a n d -
schriften w a r . J e d o c h konnten w i r uns iiber den Preis nicht einigen.
N a c h d e m ich im Herbst 1 9 0 9 als Mitarbeiter a n dem v o n Gustaf
D a l m a n geleiteten Deutschen E v a n g e l i s c h e n Institut fur A l t e r t u m s -
wissenschaft des Heiligen L a n d e s nach J e r u s a l e m gekommen w a r , er-
schienen im N o v e m b e r jenes J a h r e s v i e r samaritanische Priester aus
N a b l u s mit der mir im J a h r e z u v o r angebotenen Handschrift des
Memar Marqah u n d erklarten: « D u wolltest die Handschrift j a kaufen,
so haben w i r sie dir mitgebracht.» Diesmal kaufte ich sie ihnen a b . S o
ist die Handschrift in meinen B e s i t z gelangt.
A l s dann D r . B o w m a n in L e e d s seine Studien a n samaritanischen
T e x t e n begann u n d mich fragte, ob er meine Handschrift des M e m a r
M a r q a h mitverwerten konne, stellte ich sie i h m zur Verfiigung. A l s er
die L e i t u n g des D e p a r t m e n t of Semitic L a n g u a g e s der Melbourne U n i ­
versity iibernahm, erklarte er mir, er habe die Handschrift D r . M a c -
donald iibergeben, der sie bearbeiten wolle. I c h konnte mich b a l d bei
einer Besprechung in L e e d s u n d einer weiteren in Oxford d a v o n iiber-
zeugen, daB B o w m a n die richtige W a h l getroffen h a t t e . I c h h a b e
seither die Bearbeitung dieses W e r k e s mitverfolgen konnen.
D r . Macdonald charakterisiert d a s W e r k des M a r q a h g a n z zutreffend
als die wichtigste samaritanische Schrift nach dem Samaritanischen
Pentateuch u n d dem T a r g u m . Sie ist ein representatives W e r k aus den
ersten J a h r h u n d e r t e n n. C h r . u n d die alteste literarische S c h o p f u n g
der Samaritaner, die innerhalb v o n 1 - 2 J a h r h u n d e r t e n nach ihrer A b -
fassung datiert werden kann. W i r finden in diesem groBen W e r k e
Marqah's die ersten Spuren eines hochst beachtenswerten P h a n o m e n s
VI Einfuhrung

des S a m a r i t a n i s c h e n : der Assimilation des Christologischen u n d seine

A n w e n d u n g auf Mose. W i r bemerken ungefa.hr die A n f a n g e eines er-
staunlichen F a l l e s v o n S y n k r e t i s m u s ohne die sonst in der Geschichte
der Religion meist festzustellende gleichzeitige Verderbnis der u r -
spriinglichen F o r m e n . M e m a r M a r q a h ist ferner ein auBerst wertvolles
K o m p e n d i u m der E n t w i c k l u n g des A r a m a i s c h e n , einer S p r a c h e , die
bisher k a u m die B e a c h t u n g gefunden h a t , die sie verdient. I m 3 . u n d
4. J a h r h u n d e r t w a r d a s A r a m a i s c h e die gesprochene u n d geschriebene
S p r a c h e der S a m a r i t a n e r , u n d in d e m vorliegenden W e r k aus dieser
Periode h a t sich eine F o r m jener S p r a c h e entwickelt, die viele inter-
essante F o r m e n u n d L e h n w o r t e r der S p r a c h e u n d viele S c h a t z e der
aramaischen S y n t a x aufweist. D i e K e n n t n i s des A r a m a i s c h e n v o n
Z e n t r a l - u n d N o r d - P a l a s t i n a ist i m Vergleich m i t derjenigen des A r a ­
maischen v o n B a b y l o n i e n u n d Siid-Palastina niemals groB gewesen.
N u n k a n n d a s S t u d i u m des A r a m a i s c h e n der samaritanischen B e -
v o l k e r u n g P a l a s t i n a s weitergefiihrt werden.
M a c d o n a l d h a t m i t groBer S o r g f a l t die Handschriften u n d H a n d -
schriftengruppen charakterisiert, d a s D a t u m der A b f a s s u n g des Memar
untersucht, iiber friihere Bearbeitungen des T e x t e s berichtet u n d auch
v o n den arabischen Ubersetzungen des T e x t e s gehandelt, die fur das
V e r s t a n d n i s des A r a m a i s c h e n vielfach v o n besonderer B e d e u t u n g sind.
 DEDICATION

I t is a pleasure a n d a n honour to dedicate this v o l u m e to Professor

P a u l K a h l e , a renowned a n d esteemed scholar w h o h a s l e d m a n y
y o u n g scholars into the p a t h s of research, a n d h a s himself m a d e m a n y
valuable contributions to knowledge in t h e b a s i c fields of t e x t a n d
language.
T h a n k s to his kindness a n d foresight, one of the m o s t i m p o r t a n t
ancient S a m a r i t a n documents h a s a t l a s t been critically edited. I t is t o
be hoped t h a t this tribute to Professor K a h l e will b e e n h a n c e d b y t h e
continuation for m a n y y e a r s of t h e reproduction of s u c h a n c i e n t a n d
priceless documents.
I express gratitude to h i m also for m a k i n g mention in h i s F o r e w o r d
of some of m y chief findings, t h u s d r a w i n g the reader's attention m o r e
to the signal importance of M a r q a h ' s g r e a t w o r k , w h i c h Professor
K a h l e has for m a n y y e a r s been one of v e r y f e w t o p e r c e i v e a n d a p ­
preciate.
Grateful t h a n k s are also recorded to Professor J o h n B o w m a n w h o
h a d originally intended to share w i t h m e t h e t a s k of p r o d u c i n g this
v o l u m e ; it w a s a m a t t e r for regret t h a t he w a s u n a b l e to p u r s u e his
aim, b u t the circumstances w h i c h b r o u g h t this a b o u t w e r e h a p p y ones,
in t h a t he m o v e d from L e e d s to t h e m o r e onerous a n d time-consuming
t a s k of being H e a d of the D e p a r t m e n t of S e m i t i c S t u d i e s in t h e U n i ­
v e r s i t y of Melbourne.
T o m y colleague, S i m e o n L o w y , M . A . , I a m indebted for s e v e r a l
helpful suggestions in the interpreting of p a r t i c u l a r w o r d s a n d passages.
T h e L i b r a r i a n s of t h e B r o t h e r t o n L i b r a r y , U n i v e r s i t y of L e e d s , a n d
of the L i b r a r y of the U n i v e r s i t y of T u b i n g e n , h a v e been m o s t helpful
in m a k i n g available material for e x a m i n a t i o n , w i t h o u t w h i c h t h e m a n u -
scriptural picture w o u l d not h a v e been so clear.

U n i v e r s i t y of L e e d s , JOHN MACDONALD
D e p a r t m e n t of S e m i t i c
Languages and Literatures
 LIST OF CONTENTS

Abbreviations XI

INTRODUCTION

1 . Memar Marqah XVII

T h e D a t e of the M e m a r X X
The T e x t X X

2 . Previous research a n d publications XXII

3 . T h e present edition
The Kahle M S (K) XXVI
T h e Danafi M S S (D) XXIX
T h e L e v i t i c a l M S S (L) XXXI
British M u s e u m H a r l . C o d e x . 5 5 1 4 (H) a n d B r i t i s h M u s e u m
(Gaster Collection) 8 8 3 (F) XXXII
Concluding observations on M S S relationships XXXIII
Modus operandi of the T e x t E d i t i o n XXXIII

4. Memar Marqah: use of S a m a r i t a n Pentateuch a n d T a r g u m X X X I V

5 . T h e A r a b i c translations XXXVI

6. T h e E n g l i s h translation XXXVII

7 . T h e importance of Memar Marqah: future research XXXIX

PART I: T H E T E X T

Book I 3
Book I I 29
Book I I I 53
Book I V 81
Book V 115
Book V I 129
X L i s t of Contents

APPENDICES

A p p e n d i x I : additional a n d v a r i a n t t e x t s from K 152

A p p e n d i x I A : additional t e x t from F 159
A p p e n d i x I I : s y n o n y m s e m p l o y e d generally in M S S D , L , K . 163
A p p e n d i x I I I : orthographic v a r i a n t s a n d their standard­
ization 173
 ABBREVIATIONS

A A
A r a b i c version: e.g. D . i = A r a b i c version of D . i
Acc. Accadian
add. add, adds, adding, addition
Aph. Aph'el
Aram. Aramaic
out sim. or similar
A.V. A u t h o r i z e d Version
Bibl. Biblical
Bk. Book
C. C o w l e y A . E . The Samaritan Liturgy, 2 vols., Oxford, 1 9 0 9 .
cf. compare
D Danafi M S S
E E l o h i s t source (of Pentateuch)
Ed. E d i t i o n , edited b y
Ethpa. Ethpa'al
et seq. a n d the following as well
F F r a g m e n t M S (British Museum)
f. folio, folios
ff. followed b y , following
fig. figurative
H Harleian M S
Heb. Hebrew
ibid. the same reference
i.e. t h a t is
imper. imperative
Ithpa. Ithpa'el
Ithpe. Ithpe'al
J J e h o v i s t ( Y a h w i s t ) source (of Pentateuch)
Jew. J e w i s h (especially in J e w . T a r g . = J e w i s h T a r g u m s in
general)
Jon. Jonathan
K Kahle M S
L Levitical M S S
1. read, reads, reading
Lam. Lamedh
lit. literally
LXX Septuagint
marg. margin, m a r g i n a l
masc. masculine
XII Abbreviations

MS, M S S manuscript, manuscripts

M.T. Masoretic T e x t
n. note
neg. negative
Niph. Niph'al
om. omit, omits, omitted, omitting, omission
Onk. Onkelos
op. cit. w o r k cited
O.T. Old T e s t a m e n t
P Priestly source (of Pentateuch)
p., pp. p a g e , pages
Pa. Pa'el
pass. passive
Pe. Pe'al
plur. plural
p t c , ptcs. participle, participles
q.l. w h i c h read
q.v. w h i c h see
Rabb. Rabbinic
ref. refer, refers, referring, referred, reference
refs. references
rev. reverse, reverses
R.S.V. (American) S t a n d a r d R e v i s e d Version
Sam. Samaritan
seq. following
Shaph. Shaph'el
sic thus (written)
sing. singular
S.P. S a m a r i t a n Pentateuch ( E d . A . F . v o n Gall,
Syr. Syriac
Targ. Targum, Targums
trans. translation
v. see
var. variant
vol., vols. volume, volumes

B i b l i c a l B o o k s are referred to a s follows:

Gen. Genesis
Ex. Exodus
Lev. Leviticus
Num. Numbers
Deut. Deuteronomy
P s . , Pss. Psalm, Psalms
 Abbreviations XIII

Is. Isaiah
Matt. Matthew
Cor. Corinthians
Eph. Ephesians
Heb. Hebrews
Jas. James
Rev. Revelation

( A p o c r y p h a ) Mace. Maccabees
INTRODUCTION
 i. M E M A R MARQAH

Memar Marqah (The T e a c h i n g of M a r q a h ) , or as it is called in the

1
latest manuscripts " T h e B o o k of W o n d e r s , " is p r o b a b l y the most i m ­
2
portant S a m a r i t a n w o r k after the S a m a r i t a n P e n t a t e u c h a n d T a r -
3
g u m . T h e r e are several reasons for this claim. I t is the oldest literary
product t h a t can be dated to w i t h i n a c e n t u r y or t w o of its composition.
I t is upon M a r q a h ' s Memar t h a t m a n y S a m a r i t a n theologians, m y s t i c s
and liturgists of later, m e d i a e v a l times based their w o r k . F u r t h e r m o r e ,
it is the only representative of S a m a r i t a n literature in the early cen­
4 5
turies A . D . , a p a r t from the few H y m n s b y M a r q a h a n d his son N a n a h
(both names being A r a m a i z e d forms of the R o m a n n a m e s M a r c u s a n d
6
Nonus) in the S a m a r i t a n ' B o o k of C o m m o n P r a y e r ' called the D e f t e r .
W e find in M a r q a h ' s great w o r k the first traces of t h a t most r e m a r k ­
able phenomenon of S a m a r i t a n i s m , the assimilation of Christology a n d
the application of it to Moses. H e r e w e see the almost inchoate form of
one of the most astounding cases of syncretism, w i t h o u t concomitant
corruption of the original forms, in the history of religion.
Marqah's Memar is equally v a l u a b l e as a compendium of m a n y
opics in A r a m a i c , a l a n g u a g e th a t h a s h a r d l y y e t received the atten­
tion it deserves. I n the first few centuries A . D . A r a m a i c w a s certainly
he spoken a n d literary l a n g u a g e of the S a m a r i t a n s a n d in this w o r k of
h a t period there is revealed a form of t h a t language, albeit through
ate M S S , possessing m a n y interesting forms a n d loan-words, a n d m a n y
1
Sefer PelPata. So also M. Gaster: Samaritan Oral Law and Ancient Traditions, Vol. I.
Eschatology, 1932, p. 86.
2
See P. Kahle: "The Abisha' Scroll of the Samaritans" in Studia Orientalia Ioanni
Pedersen (Septuagenario A.D. VII id. Nov. Anno MCMLIII) 1953. For the text see
von Gall: Der Hebraische Pentateuch der Samaritaner, Giessen, 1918.
3
See J . W. Nutt: Fragments of a Samaritan Targum, London, 1874. The complete text
of B. Walton in Biblia Sacra Polyglotta, London 1655-57, is unreliable. A new critical
text based on older MSS is to be prepared under the patronage of Prof. P. Kahle. The
best work on the Targum to date is P. Kahle's "Fragmente des samaritanischen Penta-
teuchtargums" in Zeitschrift fur Assyriologie, X V I I .
4
The only serious study and publication of these Hymns is P. Kahle's "Die zwolf
Marka-Hymnen aus dem 'Defter' der Samaritanischen Liturgie" in Opera Minora, 1956.
See also S. Brown: A critical edition and translation of the ancient Samaritan Defter (i.e.
Liturgy) and a comparison of it with early Jewish liturgy, doctoral dissertation, Uni­
versity of Leeds, 1956.
8
For the text see Sir A. E . Cowley's The Samaritan Liturgy, Oxford, 1909, Vol. I,
pp. 15, 410, 422.
8
A. E . Cowley, op. cit. I. pp. 1-92.

II
 XVIII Introduction

treasures of A r a m a i c s y n t a x . K n o w l e d g e of the A r a m a i c of Central and

N o r t h e r n Palestine h a s never been great as compared w i t h t h a t of B a b y ­
lonia a n d Southern Palestine. N o w the s t u d y of the A r a m a i c spoken
b y the large S a m a r i t a n population in Palestine can be further a d v a n c e d .
T h e r e are several problems associated directly or indirectly w i t h this
work. F i r s t , there is the question of the e x a c t nature and aim. I t has
often been described as a c o m m e n t a r y on the Pentateuch, a n d a m i d -
7
rashic c o m m e n t a r y a t t h a t . Y e t it is not a t y p i c a l c o m m e n t a r y as
Christians, J e w s or Muslims w o u l d understand the w o r d 'commentary,'
for w e do not h a v e a n y t h i n g here like a continuous verse-by-verse com­
m e n t a r y . I n M a r q a h ' s monumental w o r k there are certainly midrashes
of great length, based on the B i b l e in the main, b u t there are also long
philosophical, didactic a n d 'scientific' passages not so based. Theories
are set o u t ; there are h y m n s of praise resembling in content and s t y l e
the H y m n s of M a r q a h in the Defter; there are independent kabbalistic
passages. I t w o u l d clearly b e more accurate to describe this work as a
T h e s a u r u s of e a r l y S a m a r i t a n traditions, h y m n s , beliefs, s a w s and
epithets, a n d possibly primitive liturgical phrases and expressions.
Different people will j u d g e differently the v a l u e of Marqah's Memar.
S o m e will regard the long midrashes on the E x o d u s a n d on the D e a t h
of Moses as foremost in value. Others will consider Marqah's theological
teaching as of prime importance, while y e t others will see in w h a t
M a r q a h s a y s a b o u t creation something t h a t fills a g a p in the history of
science. T h o s e specially interested in the historical development of
A r a m a i c will discover here a v a l u a b l e contribution to the language
spoken a n d written for well over t w o millenia.
A n o t h e r problem is the content. W h y should a w o r k like this begin
a t the s t o r y of Moses a n d the B u r n i n g B u s h ? W h y not a t Genesis
c h a p t e r i ? Indeed the m o s t i m p o r t a n t statements about creation are
8
to b e found in B o o k V I ! I t h a s been suggested t h a t the original
9
B o o k I m u s t h a v e contained the midrash on the B i r t h of Moses, b u t
the present w r i t e r thinks this unlikely, chiefly on the ground t h a t the
S a m a r i t a n stories of a n d h y m n s on the B i r t h of Moses include so m u c h
of the story of the B i r t h of J e s u s as revealed in the Gospels of S t . M a t ­
t h e w a n d S t . L u k e , while M a r q a h s h o w s considerably less sign of

7
So D. Rettig's title Memar Marqah: Ein samaritanischer Midrasch zum Pentateuch unter-
sucht, Bonn, 1934. So also Heidenheim's Der Kommentar Marqas, des Samaritaners,
Weimar, 1896.
8
J . E . H. Thomson: The Samaritans: Their Testimony to the Religion of Israel, Edin­
burgh, 1919, p. 268. M. Gaster: The Asatir: The Samaritan Book of the Secrets of
Moses, London, 1927, p. 134.
8
See M. Gaster: "The Samaritan Legends of the Birth of Moses" in The Quest, X X I . 1,
London, 1930. J . Macdonald: "The Samaritan Doctrine of Moses" in Scottish Journal
of Theology, Vol. 1 3 , no. 2, June, i960, pp. 149-62.
 Memar Marqah XIX

h a v i n g been influenced b y the Gospel writers t h a n the p o s t - M a r q a n

and chiefly 1 4 t h century writers w h o set out the s t o r y of the B i r t h of
Moses, although it must be a d m i t t e d t h a t a n additional book b y
Marqah on Moses' B i r t h m a y h a v e been lost after its use b y later
10
writers. On this w e h a v e no i n f o r m a t i o n .
A t the same time, the S a m a r i t a n s of t o d a y assert t h a t the Memar
once covered the whole of the T o r a h , b u t there is no w a y of v a l i d a t i n g
this claim. I n 1 9 3 2 G a s t e r thought the Memar consisted of five books,
and an additional one, now lost, containing the story of the D e a t h of
11
M o s e s , a remarkable fact t h a t reveals the state of M a r q a h studies as
recently as t h i r t y y e a r s ago.
W e must accept t h a t B o o k I begins w i t h the Commission of Moses
at the B u r n i n g B u s h . W h e n M a r q a h ' s v i e w of history is taken into full
account, it seems natural t h a t the starting point for the E x o d u s m i d -
rash should be the Commission rather t h a n the B i r t h of Moses. T o
M a r q a h the plan of G o d for H i s people hinged solely on the question
of deliverance from sin a n d adversity. G o d ' s dealing w i t h H i s peoples
in Marqah's v i e w were basically soteriological. T h u s for M a r q a h m a n
is so created t h a t his innate w i s d o m c a n bring h i m deliverance from
folly and regret; thus the great deliverance of Israel from E g y p t is
brought about through God's vice-regent Moses; so in the last d a y s the
S a m a r i t a n Messiah, called the T a h e b , will deliver the true believer
from the judgment.
F o r students of c o m p a r a t i v e religion a n d those of heterodox J u d a i s m
(and even those of p r i m i t i v e C h r i s t i a n i t y a n d nascent I s l a m ) M a r q a h ' s
Memar provides new a n d v i t a l material. S o m e h a v e suggested t h a t the
S a m a r i t a n s were dependent on J u d a i s m . Others h a v e said t h a t S a m -
aritanism is a hotch-potch of J u d a i s m , Christianity a n d I s l a m . T h e
12
present writer h a s indicated e l s e w h e r e t h a t I s l a m i c doctrines a n d
ideas do not enter into S a m a r i t a n i s m as e a r l y as M a r q a h ' s time, a n d
he will show elsewhere h o w assimilation from Christianity does not
develop fully until after M a r q a h ' s d a y .
I n the Memar the religious atmosphere is similar to t h a t found in
Palestine a n d surrounding regions from the period of Persian rule,
through the Hellenistic era, u p to the e a r l y decline of the R o m a n
E m p i r e . A comparison of the S a m a r i t a n Asatir, a book of ancient
legends w h i c h m a y belong to the Hellenistic period or possibly the
R o m a n , w i t h the m a n y a p o c r y p h a l w o r k s from the 3 r d c e n t u r y B . C .
on, will reveal the same or closely similar ideological climate.
1 0
Ghazal ad-Duwaik's Moled Moshe (13th or 14th century) is almost a liturgy in itself
for the commemoration of Moses' Birth, but used on other festive occasions ever since.
1 1
M. Gaster: Samaritan Oral Law, p. 86.
1 2
"Islamic Doctrines in Samaritan Theology" in Muslim World, Vol. L, no. 4, pp. 279
to 290, October i960.

II*
 T H E DATE OF T H E MEMAR
M a r q a h w a s the son of A m r a m b. Sered according to the S a m a r i t a n
13
c h r o n i c l e s . I t is not k n o w n for certain w h e t h e r he w a s a High Priest
1 4
as the 1 3 t h or 1 4 t h c e n t u r y V a t i c a n M S a n d later liturgical M S S
s t a t e ; it is more likely t h a t the ascription of t h a t M S and others really
refers to the 1 3 t h c e n t u r y A m r a m , H i g h Priest. H o w e v e r , there is no
doubt t h a t the S a m a r i t a n s themselves for centuries h a v e regarded
M a r q a h as a m a n of the greatest possible distinction, w h o m t h e y re­
v e r e d as t h e y revered no other outside of their Bible. F r o m the
1 4 t h c e n t u r y on liturgical compositions w e r e often modelled on M a r ­
qah's style.
1 5
H i s son N a n a h appears in the Defter as the composer of a h y m n .
1 6
I t h a s been observed b y C o w l e y t h a t M a r q a h ( = Marcus) w a s also
called nwo ( = T i t u s ) a n d his son's n a m e m a y = Nonus, so that the
f a m i l y of A m r a m b . Sered "must h a v e lived in the time of the R o m a n
government of S y r i a " ( S y r i a = Palestine, L e b a n o n , S y r i a of t o d a y ) .
A s far as dating the M e m a r is concerned therefore, w e h a v e several
factors t h a t indicate the 2 n d ~ 4 t h centuries A . D . — T h e use of Greek
w o r d s , the A r a m a i z e d R o m a n names of Marqah's family, the ideolo­
gical outlook, the midrashic material, the philosophical and scientific
passages, the language a n d style, and, as w e shall see below, the long
t e x t u a l tradition. A l l this is in addition to the inescapable fact that
M a r q a h does not b e t r a y a n y definite signs of the I s l a m i c influences so
prominent in later S a m a r i t a n i s m . T h e S a m a r i t a n chronicles them­
17
s e l v e s , especially from the n t h century, place M a r q a h and N a n a h
a t about t h a t time. I n addition there is the fact t h a t of all the hundreds
of S a m a r i t a n f a m i l y names k n o w n to us, only M a r q a h , N a n a h and
T o t a are R o m a n .
P e r h a p s in the future it will b e possible to trace the history of Chris­
t i a n i t y in S a m a r i a more e x a c t l y , so t h a t w e m a y discover w h y M a r q a h
shows some knowledge of S t . J o h n ' s Gospel, w h i l e later writers use it
in such a w a y as to p r o v e actual dependence, a t times verbatim, on it.

THE TEXT
W e n o w turn to the history of the t e x t in general terms before ex­
amining the available M S S in chapter 3 of this Introduction. T h e
oldest t e x t announced belongs to the late 1 4 t h century, the n e x t oldest
to over a c e n t u r y later, followed b y t w o of nearly t w o centuries later
still, a n d a few modern M S S .
1 3
e.g. Abu '1-Fath: at-Taulida, p. 133, Neubauer's edition in Journal Asiatique, De­
cember 1869.
1 1 1 5
Vatican Sam. MS. 3; Cowley, op. cit. I. 31.
16
op. cit. I. xxi. n. 1.
1 7
See Cowley, op. cit. I. xx & xxiv.
 Memar Marqah XXI

W h e n one compares Memar M S S w i t h , e.g., those of a n y one F e s t i v a l

L i t u r g y , it is transparent t h a t the Memar h a s not been copied so often
and t h a t it has a longer history. L i t u r g i c a l M S S a b o u n d in v a r i a n t s of
e v e r y kind, b u t the basic t e x t is not c h a n g e d v e r y m u c h in the course
of time. S u c h changes as there are b y w a y of additions a n d omissions
are only those to be expected during the development of a liturgical
text. A s a result of the y e a r s of research into liturgical M S S in the
U n i v e r s i t y of L e e d s under the leadership of Professor J . B o w m a n (now
of the U n i v e r s i t y of Melbourne), it is possible to see h o w the L i t u r g y
developed and h o w the available M S S interrelate.
W h i l e investigating some nine M S S (from the 1 4 t h c e n t u r y on) for
18
Y o m h a - K i p p u r as p a r t of the w o r k for a doctoral d i s s e r t a t i o n , the
present writer discovered t h a t manuscriptural v a r i a n t s are to b e r e ­
lated to scribal families. T h u s scribes of the L e v i t i c a l f a m i l y will agree
on choice of words, forms, orthography a n d s y n o n y m s as against those
of the Danafi or Marhibi families. T h i s p r o v e d to be the case b e y o n d
all doubt.
T h e same discovery applies in the investigation of the M S S used for
the t e x t of Memar Marqah. I t is a b u n d a n t l y clear from the content
and the v a r i a n t s t h a t there are t w o m a i n t y p e s of fixed text, a n d these
belong respectively to the Danafi a n d L e v i t i c a l families. T h i s will be
illustrated in detail below.
T h e r e is, however, the special problem of the oldest ( 1 4 t h c e n t u r y )
M S , called herein K . T h i s M S differs considerably in content a n d e x a c t
wording from the Danafi a n d L e v i t i c a l t e x t - t y p e s . A s will b e shown,
this is a t e x t possibly dictated from someone's m e m o r y a n d not copied
from an earlier text. T h a t such a process should h a v e been necessary
in t h a t century illustrates the t r u t h t h a t it w a s in the 1 4 t h c e n t u r y
19
t h a t the greatest r e v i v a l in M S reproduction took p l a c e . I t a p p e a r s
to be true t h a t in the 1 4 t h c e n t u r y the S a m a r i t a n literary resources
were in desperate straits. T h i s m a y h a v e been due to the d e v a s t a t i n g
inroads of the s a v a g e conqueror T i m u r L a n e ( 1 3 3 6 - 1 4 0 5 ) a n d other
u n h a p p y events such as perhaps the B u b o n i c P l a g u e s of 1 3 4 8 a n d 1 3 6 0
w h i c h were rife in S y r i a . B u t the process of devastation m a y h a v e been
a t its w o r s t during the R o m a n period; certainly under J u s t i n i a n the
20
S a m a r i t a n s (particularly in 5 2 9 ) suffered g r e a t l y .
I t seems t h a t it w a s only after the migration of some D a m a s c e n e
S a m a r i t a n s to Palestine in the 1 4 t h century t h a t M S S c o p y i n g as well
as literary production r e v i v e d . W e do not k n o w y e t if the S y r i a n a n d
18
A critical edition of the text of the Samaritan Yom ha-Kippur liturgy, with translation
thereof and comparison with the corresponding Jewish liturgies, University of Leeds,
1958.
1 9
Cowley, op. cit. p. xxxiv.
8 0
See Cowley's remarks in Jewish Quarterly Review, VIII, p. 568.
XXII Introduction

Palestinian S a m a r i t a n s experienced a period of internal conflict in

literary, liturgical a n d theological matters, b u t it is possible t h a t sec­
tarian controversy w a s a c t i v e a t t h a t time. W h a t w e can be sure about
is t h a t from t h a t time (a) M S S h a v e a 'family' flavour: (b) M S S were
copied in great q u a n t i t y : (c) S y r i a n liturgical orders are contained in
21
some c o p i e s : (d) E a s t e r n A r a m a i c forms find a place in M S S copied
in N a b l u s .
T h u s the problems arising from the M S S consulted for the present
w o r k m u s t be related to the question of to w h i c h family a particular
scribe belonged. I n addition, it must be noted t h a t the M S S consulted
h a v e been allowed to speak for themselves, and t h a t it has nowhere
been taken for granted t h a t all M S S b y , e.g., a L e v i t i c a l scribe must
agree in o r t h o g r a p h y , s y n o n y m s or content.

2. P R E V I O U S R E S E A R C H and P U B L I C A T I O N S

T h e honour of being the first to publish compositions b y Marqah

22
falls to F . H . G e s e n i u s w h o reproduced some of his H y m n s under the
title Carmina Samaritana in 1 8 2 4 . T h e first publication of a n y p a r t of
2 3
M a r q a h ' s Memar w a s produced b y S . K o h n in 1 8 7 6 from a single
fragment. H e received this M S from F r a n z Delitzsch, b u t neither
Delitzsch nor K o h n recognized the M S to be a fragment of the Memar.
T h e fragment he edited contained the P a s s o v e r H a g g a d a , b u t in fact
it w a s a c o m p a r a t i v e l y small fragment based on one inferior text. K o h n
realized t h a t the w o r k represented b y his fragment w a s probably part
of a huge S a m a r i t a n midrash, b u t he h a d no w a y of recognizing the
uniqueness of M a r q a h ' s great w o r k .
I n 1 8 6 8 H . P e t e r m a n n w a s able to m a k e a c o p y of a complete M S of
the Memar in N a b l u s . T h i s w a s finally deposited in the Prussian S t a t e
L i b r a r y in Berlin a n d catalogued as M S or qu. 5 2 2 (now in T u b i n g e n ,
b u t see further the description in c h a p t e r 3 under D . 2 ) . I t w a s not
till 1 8 8 8 t h a t the first edition of a p a r t of the Berlin (now Tubingen)
C o d e x w a s m a d e . P a r t of B o o k V I of the Memar w a s edited b y H . B a -
neth under the title Des Samaritaners Marqah an die 22 Buchstaben.™
T w o y e a r s later in 1 8 9 0 another p a r t of the w o r k w a s edited, this
time the w h o l e of B o o k V , b y E . M u n k under the title Des Samaritaners
Marqah: Erzahlung iiber den Tod Moses in Berlin. T h e first substantial
a t t e m p t to publish the Memar in extenso w a s b y Heidenheim in 1 8 9 6

2 1
e.g. British Museum Harl. Cod. 5514.
2 2
Leipzig, 1824.
2 3
"From a Passover Haggada of the Samaritans" in Zur Sprache, Literatur und Dog-
matik der Samaritaner, Leipzig, 1876.
2 1
(den Grundstock der hebraischen Sprache) ankniipfende Abhandlung, Berlin, 1888.
 P r e v i o u s research a n d publications XXIII
5
under the title Der Kommentar Marqas, des Samaritaners? A year
later in 1 8 9 7 L . E m m r i c h produced a t e x t of a small p a r t of B o o k I I
under the title Das Siegeslied {Exodus cap. 15): eine Schrifterkldrung
des Samaritaners Marqah in B e r l i n .
I n the following y e a r , M . Hildesheimer edited p a r t of B o o k I under
the title Des Samaritaners Marqah Buch der Wunder in Berlin. F i n a l l y
in 1 9 3 4 in B o n n D . R e t t i g edited p a r t of B o o k I V under the title
Memar Marqah: ein Samaritanischer Midrasch zum Pentateuch in t h e
Bonner Orientalische Studien Series.
Some of M a r q a h ' s H y m n s from the Defter w e r e also reproduced or
edited after the time of Gesenius, e.g. b y R . K i r c h h e i m in Carme
Shomron, F r a n k f u r t a / M . in 1 8 5 1 , b u t the only critical edition of v a l u e
has been t h a t of Professor P . K a h l e , "Die zwolf M a r k a - H y m n e n aus
26
dem "Defter" der samaritanischen L i t u r g i e . "
K o h n ' s w o r k w a s of little v a l u e a p a r t from the fact t h a t it did repre­
sent p a r t of the Memar, because it w a s based on a single fragment
whose t e x t is inferior a n d unreceived. T h e w o r k of P e t e r m a n n h a d
value because it w a s the first complete t e x t , b u t again only one (in­
ferior) M S underlay it, a n d the w h o l e production w a s uncritical.
Similarly, the w o r k of B a n e t h , M u n k a n d E m m r i c h relied on a single
complete text. H o w e v e r , B a n e t h , M u n k a n d E m m r i c h contributed for
the first time useful critical a n d c o m p a r a t i v e observations, especially
on linguistic matters, and attention w a s d r a w n to possible comparison
of S a m a r i t a n traditions w i t h J e w i s h sources.
Heidenheim u n h a p p i l y reproduced his t e x t inaccurately a n d errors
exist b y the score. H e attempted to g i v e the B i b l i c a l references (as
footnotes to the t e x t ) , b u t this w a s an incomplete a n d a r b i t r a r y a t ­
tempt. Furthermore he m a d e use of a fragment of the Memar dis­
covered in the British Museum (see c h a p t e r 3 below under H ) , b u t this
fragment w a s too small to be of real v a l u e a t t h a t time. Most of his
footnotes, apart from the B i b l i c a l references, consist of his o w n emen­
dations and readings, almost all of w h i c h h a v e since p r o v e d to be wrong.
Y e t Heidenheim performed a useful service. H e recognized t h a t
K o h n ' s fragment represented p a r t of the Memar a n d t h a t the B r i t i s h
Museum fragment and the fragment published b y K o h n d e v i a t e d from
the Berlin Codex. T h u s a beginning w a s m a d e to the critical, c o m p a r a ­
tive work n o w possible in this complete edition. I t h a s rarely been
pointed out, if ever, t h a t B o o k I I I is missing from Heidenheim's t e x t .
U p to the beginning of the 2 0 t h c e n t u r y , therefore, the t e x t of
Memar Marqah w a s k n o w n only from one poor complete M S a n d t w o
fragments.
2 5
Bibliotheca Samaritana III, Weimar.
2 6
In Baumstark-Festschrift, Oriens Christianus III, 7, 1932, pp. 77-106, and later in
Opera Minora (P. Kahle), 1956.
XXIV Introduction

A further stage w a s reached in Memar studies in 1 9 0 6 w h e n P r o ­

fessor P . K a h l e found a M S in N a b l u s during his s t a y there, w h i c h is
dated 9 3 8 A . H . ( 1 5 3 2 A . D . ) , n e a r l y t w o centuries older than the T u ­
bingen M S . Besides this, he observed other Memar M S S of a different
t e x t - t y p e , one of w h i c h w a s copied in 1 1 5 5 A . H . ( 1 7 4 2 A . D . ) . H e
ordered from the priest I s a a c (Ishaq) a c o p y of the M S dated 9 3 8 A . H .
T h i s w a s m a d e and t w o y e a r s later in 1 9 0 8 Professor K a h l e compared
the c o p y w i t h the original a n d m a d e m a n y pencilled corrections to the
copy. F o r Professor K a h l e ' s o w n description of the acquisition of
Memar M S S , see his F o r e w o r d .
T h i s w a s a great step forward in the s t u d y of the t e x t and m u c h t h a t
h a s been done in the preparation of the present edition h a s been due
to Professor K a h l e ' s discovery a n d the action he took. H e further a c ­
quired one c o p y of the other t e x t - t y p e . T h e M S dated 9 3 8 A . H . and
copied a n d checked b y h i m in 1 9 0 8 w a s deposited in the Prussian S t a t e
L i b r a r y , Berlin, later transferred to T u b i n g e n (see n e x t chapter under
L . 2 ) ; likewise the later M S w e n t to the same library (see next chapter
under B . 2 ) .
27
R e t t i g n o t e d t h a t another M S of the later t e x t - t y p e w a s deposited
in the B r i t i s h M u s e u m (see n e x t c h a p t e r under D . 1 ) . R e t t i g w r o n g l y
described it as M S or. 7 2 9 3 (for 7 9 2 3 ) and he d i d not realize its value,
for it h a s p r o v e d on examination to b e the best and most accurate
c o p y of all.
I n 1 9 0 9 Professor K a h l e obtained the oldest k n o w n M S of the Memar,
a c o p y w h i c h did not come from the possession of the priestly family.
T h e r e is no normal colophon a n d indeed the existence of this M S creates
peculiar problems w h i c h will be discussed in the n e x t chapter under K .
T h e M S contains a large section of the Memar, w i t h several brief and
28
lengthy lacunae. R e t t i g h a s s t a t e d t h a t it is close to the t e x t published
b y K o h n , b u t this not a fair assessment. T h i s M S is different from all
other k n o w n M S S except for B o o k V I w h e r e it agrees w i t h the later
copies fairly closely, even verbatim in m a n y passages; as the Colophon
suggests, it is not, as the other M S S , a c o p y m a d e in the usual w a y
from an older M S , b u t it proves to be an a p p r o x i m a t e t e x t probably
dictated from m e m o r y , a s will be demonstrated below.
Before turning finally to the latest w o r k on the Memar, the present
edition, a w o r d m u s t b e written about the contribution m a d e b y R e t t i g
in 1 9 3 4 , for his critical w o r k not only took into account the labours of
his predecessors, b u t it w a s the first t r u l y c o m p a r a t i v e work, albeit on
a limited scale.
U n l i k e his predecessors, R e t t i g h a d access to Professor K a h l e ' s M S ,
a n d one M S of the later t y p e in addition to the (then) Berlin Codex and
» op. cit. p. II.
 P r e v i o u s research a n d publications XXV

fragments used b y the earlier editors. H e w a s thus enabled to m a k e a

comparative s t u d y , within limits, of the M S S a t his disposal. F r o m this
study he rightly concluded t h a t the v a r i a n t s w e r e chiefly of a linguistic
and orthographic order. H e s a w t h a t the B r i t i s h M u s e u m H a r l . Cod.
belonged w i t h the M S copied in 9 3 8 A . H . , t h a t the latter provided
more consistent a n d correct readings t h a n the later M S S available to
him. T h e M S of 9 3 8 A . H . he called B , while the t w o - v o l u m e M S used
b y B a n e t h , Hildesheimer, E m m r i c h , M u n k a n d Heidenheim he called
C. T h e c o p y m a d e b y P e t e r m a n n is given the code D . T h e K a h l e M S
(the oldest of all) is R e t t i g ' s A .
T h u s R e t t i g used four M S S a n d h a d only one representative of each
of his four t e x t - t y p e s . H i s B , C , D he found to be closely connected as
a t e x t - t y p e against his A , b u t h e thought his B represented better
readings than C , except in the first part of B o o k I w h e r e he regarded
his B t e x t as secondary. D he regarded as the least correct of all Memar
M S S , but he d i d not recognize t h a t m a n y of the v a r i a n t s m a y h a v e
been due to P e t e r m a n n in the process of reproduction a n d editing.
R e t t i g presented a useful a n d accurate classification of v a r i a n t s ;
here are his six classes:
1 . orthographic v a r i a n t s
2. exchange of consonants
3 . inversion of consonants
4. variants originating as a result of the use of s y n o n y m o u s A r a m a i c
expressions
5 . variants resulting from a v a r i e t y of uses of the designation of d e i t y
6. variants in the use of A l e p h a s a mater lectionis.
H e gives examples of these, using A as against B , C , D . T h u s the i m ­
pression is gained t h a t B , C , D n o r m a l l y use particular v a r i a n t s as
against A . T h i s is, in fact, an unjustified procedure. O n l y b y a close
scrutiny of the t e x t s for the whole six books of M a r q a h c a n fully c o m ­
parative w o r k be done. F o r e x a m p l e , R e t t i g gives in for A a n d sin for
B , C , D , and -?» for A as against n» for B , C , D . T h e overall picture
derived from an examination of the whole t e x t reveals t h a t A uses sin
nearly as often as in, a n d t h a t all R e t t i g ' s B , C , D v a r y considerably
29
in the use of T& and n» (and their derivative forms). H e states t o o
t h a t the later M S S use ntWQ nai 7PM for A ' s nva, b u t again this is not
the whole truth, for Rettig's A in fact uses a n u m b e r of times
in B o o k V I . I t w o u l d be more accurate to s a y t h a t R e t t i g ' s B , C , D
are fairly (not a l w a y s ) consistent in using nw» nai ffM. while his A is not.
Nevertheless R e t t i g performed a v a l u a b l e service in the field of
Marqah studies w h e n he critically e x a m i n e d his four M S S . Since his
time the subject h a s been allowed to lapse, e x c e p t for the continued,
XXVI Introduction

keen interest of Professor K a h l e . T h a t interest finds its fullest e x ­

pression in t h e present edition. Professor K a h l e w i t h t y p i c a l kindness
h a s m a d e his M S a v a i l a b l e to t h e present editor on a long loan.
F o r t h e present w o r k other M S S h a v e been brought into service,
transforming t h e t e x t u a l situation. T h e s e will b e described a n d related
in t h e n e x t chapter. T w o of these belong to t h e J o h n R y l a n d s L i b r a r y ,
a n d t h e third (the most correct of all t h e M S S ) to t h e British Museum
3 0
(mentioned in passing b y R e t t i g ) . A further fragment in t h e British
M u s e u m h a s been consulted in addition.
T h u s t h e present edition is a result of t h e s t u d y of nine M S S — t h e
K a h l e M S , three M S S from Danafi scribes, three from L e v i t i c a l scribes,
the British M u s e u m H a r l . Cod. (same t e x t - t y p e a s t h e Levitical) a n d
another B r i t i s h M u s e u m fragment. I t will b e seen below t h a t the
Danafi M S S represent t h e best t e x t for a number of reasons a n d t h a t
t h e y are nearer t h a n t h e L e v i t i c a l t o t h e older t e x t possibly reflected
in t h e K a h l e M S .
T h e s t u d y of t h e Memar of M a r q a h thus reaches the most advanced
stage so far, a n d i t m a y not b e possible t o proceed further unless older,
reliable M S S unexpectedly become available.

3. T H E P R E S E N T E D I T I O N

T H E K A H L E M S (K)

T h i s M S , in t h e possession of Professor K a h l e , is, a s w e h a v e seen,

the oldest M S a v a i l a b l e for consultation b y nearly a century a n d a
half. I t m u s t h a v e been written before t h e y e a r 7 9 3 A . H . , as will b e
seen below in connection w i t h its Colophon. S e t o u t in parallel columns
of A r a m a i c a n d A r a b i c , both in S a m a r i t a n script, i t contains 1 4 3 folios.
T h e r e a r e several lacunae, some of great length, b u t each of t h e s i x
books is represented, from a brief portion of B o o k I I t o a n almost com­
plete B o o k V I .
( N . B . H e b r e w names for t h e S a m a r i t a n characters h a v e been used
below for convenience of readers).
K occupies a unique place a m o n g M S S for several reasons:
1 . T h e Colophon is entirely different from t h a t of a n y other M S .
H e r e is t h e complete Colophon:

-is-tt Va T3»i mnaai nsvm rxr^\ nat? nsai ao nana p s anan

"larva p p n s p nannt j?wna pan nbnpt nai p onre -^a a"?a r o n
1
I B - V n^nin o'lnan its ?** p Vraw p I W V K p onrs p TO -OK p p n s p
•ps p s mb a^naT *?a "©Vw n^au trsa lun-n rVs "paa nvr
30
op. cit. p. 1 1 .
 T h e present edition XXVII

T h e names mentioned are all k n o w n from S a m a r i t a n chronicles (see

31
also Cowley's genealogical t a b l e ) . T h e r e is the unusual problem, h o w ­
ever, of the form of the Colophon. N o r m a l l y the date (day, month a n d
year) of writing is given in S a m a r i t a n colopha. T h e expression uv •?»
does not occur elsewhere in S a m a r i t a n colopha a s far as the present
writer can discover. N o mention is m a d e of the scribe a n d indeed the
first w o r d is not the usual w a y to affirm t h a t the M S is a c o p y from a n
older text. T h e r e are t w o problems in particular concerning the inter­
pretation of the Colophon, (i) T h e w o r d s off V» m u s t m e a n 'on t h e
authority o f or 'under the patronage o f , b u t t h e y are not used in the
same sense in J e w i s h t e x t s w h e r e DBW w o u l d h a v e these meanings. I t
seems necessary to understand ntf bv to m e a n 'on the a u t h o r i t y of,' in
w h i c h case the implication is t h a t this is not a c o p y , b u t a t e x t c o m ­
missioned a n d set out according to a particular priest or copyist, pos­
sibly a t the commissioner's choice, b u t it is possible, of course, t h a t the
commissioner (or authority if w e r e a d 'on the a u t h o r i t y o f ) m a y h a v e
possessed an unreceived t e x t . I t is possible to read the w o r d s as re­
flecting the situation of the 1 4 t h century, w h e n there w a s a serious
dearth of M S S a n d hence n» w o u l d represent a n e w start in pre­
paring a t e x t according to the best living authority. T h e problem is
difficult because of lack of information. I t m a y be best to t a k e this
line of interpretation a n d see in the Danafi a n d L e v i t i c a l t e x t s de­
scendants of a t e x t either not available to or authenticated b y P h i n e h a s .
(2) 'VaaVa, an expression w h i c h h a s t w o possible interpretations:
(a) Since aVa occurs in m a n y S a m a r i t a n compositions as = uVa (or
•ma), w e m a y render it 'from (the w o r d s o f ) , (b) B o t h w o r d s m a y de­
a n s o
pend on Ton d 'pious from a full heart,' w h i c h w o u l d suit well the
immediately preceding context.

On the whole, j u d g m e n t has been m a d e on the K t e x t itself a n d on

its relationship to the Danafi a n d L e v i t i c a l M S S . One w o u l d h a v e
thought t h a t a M S w i t h such a colophon w o u l d belong to the priestly
family as the L e v i t i c a l M S S d o ; y e t Professor K a h l e did not find it in
the possession of t h a t family. H e n c e w e m u s t assume t h a t the e x a c t
history of K is lost to us. T h e Danafi a n d L e v i t i c a l M S S h a v e a f a m i l y
history going b a c k to within one a n d a half centuries of K (in the case
of one L e v i t i c a l M S certainly), a n d w e m u s t remember t h a t if Memar
M S S were copied so infrequently b y a n y one f a m i l y (as there is e v e r y
reason to believe) the earliest Danafi a n d L e v i t i c a l M S S m u s t reflect a
textual tradition a t least as old as K .
(It is interesting to observe t h a t C o w l e y ' s footnote 1 in the p a g e last
cited is now rectified, as all the names he gives from the chronicle at-
Taulidah as descendants of 'Uzzi b. Phinehas are found above.)
XXVIII Introduction

3 2
P h i n e h a s became H i g h Priest in 7 9 3 A . H . Since his father I t h a m a r
only is entitled H i g h Priest in the Colophon, K m u s t h a v e been written
for P h i n e h a s before 7 9 3 a n d thus K m a y be dated about 7 9 0 A . H .
2 . K e v e r y w h e r e throughout B o o k s I to V reveals an approximation
of the Danafi a n d L e v i t i c a l versions—with the exception to a degree
of the early p a r t of B o o k I , a n d it is precisely here t h a t one m i g h t
e x p e c t a priest's or scribe's m e m o r y to be fairly a c c u r a t e ! T h e further
one reads the more K deviates from w h a t m a y be regarded as the
established t e x t . T h i s is not to s a y t h a t K is of little value, however,
for there is no ground for asserting t h a t P h i n e h a s did not recollect
e x a c t forms a n d phrases. T h e r e are places, even t o w a r d s the end of
B o o k I , w h e r e K clearly offers a better form, b u t on the whole this
is rare.
T h i s M S is inconsistent in its H e b r a i s m s , in its use of matres lectionis,
and sometimes a verse is given t w i c e w h e r e each is a v a r i a n t form of
the other. R e t t i g h a s perhaps failed to realize the extent of K ' s in­
consistent orthography. If h e h a d felt obliged to present a standard­
ization of the o r t h o g r a p h y (within permissible limits, of course), he
w o u l d h a v e observed t h a t K is one of the least consistent of the M S S
in o r t h o g r a p h y , in Hebraizing forms a n d in its use of s y n o n y m s . See
further A p p e n d i x I I for e x a m p l e s of K ' s inaccurate a n d inconsistent
orthography.
3 . K is not only a n a p p r o x i m a t e t e x t ; it is an a p p r o x i m a t e Danafi-
t y p e t e x t . T h e only M S consulted t h a t agrees closely w i t h K , where K
diverges w i d e l y from the Danafi a n d L e v i t i c a l M S S is a Danafi M S
(see under D . 3 below). T h i s close relationship is seen most clearly in K ,
f. I 3 - I 3 a , a n d D . 3 , f. 5 5 - 5 6 . K throughout is undoubtedly closer to
the Danafi t e x t t h a n to the L e v i t i c a l .
4. K presents a smooth, easily readable t e x t . " M e m o r y smooths
a w a y difficulties." A s a general rule in dealing w i t h old M S S , the per­
sistence of difficulties of s y n t a x a n d mutilation of unusual words in­
dicates t h a t such a t e x t h a s p r o b a b l y a long history. K is singularly
free of s y n t a c t i c a l difficulties, a f a c t w h i c h , a t least as a part of cumu­
l a t i v e evidence, suggests an a p p r o x i m a t e t e x t dictated from m e m o r y
a n d not copied.
5 . I t seems almost certain t h a t K w a s s o m e w h a t longer than the
Danafi a n d L e v i t i c a l t e x t s , b u t it p r o b a b l y covered the same ground
b y a n d large. T h e r e are fewer Danafi a n d L e v i t i c a l pieces missing in K
t h a n there are K additions missing in the other t w o . T h e difference in
length between the t e x t of K a n d t h a t of the other M S S m a y well
suggest a p a r a p h r a s t i c or pleonastic t e x t not derived directly from an
anterior t e x t .

8 2
See also Jewish Quarterly Review, xv. p. 636, quoted by Cowley, op. cit., II. p. xxix.
 T h e present edition XXIX

6. F i n a l l y , w h y does K agree almost verbatim w i t h t h e other t e x t s

in B o o k V I ? W i t h t h e exception of K ' s exceedingly careless ortho­
g r a p h y , there are no real differences between K a n d t h e other t e x t s . I n
v i e w of the w i d e l y diverging t e x t presented b y K for B o o k s I t o V , i t
seems possible t h a t B o o k V I h a d a separate t e x t u a l h i s t o r y a s f a r a s
K is concerned. A d m i t t e d l y , B o o k V I is t h e only book of t h e s i x n o t
intimately bound u p w i t h t h e general t h e m e of t h e Memar, and it m a y
h a v e h a d an independent existence (whether originally or only in m u c h
later times w e do not k n o w ) , or alternatively B o o k V I d i d exist in
Phinehas' time in a received t e x t . If this is so, then w e h a v e further
evidence for the a n t i q u i t y of the Danafi t e x t , a n d t o a lesser e x t e n t of
the L e v i t i c a l .

T h e o r t h o g r a p h y of K
T h e chief orthographic characteristics of K a r e a s follows:
1 . Use of Hebrew forms. H o p h ' a l forms are more c o m m o n in K t h a n
in a n y other M S . I t is n o t e w o r t h y t h a t t h e r e v i v a l of H e b r e w a m o n g
the S a m a r i t a n s took place only a little before t h e time w h e n K ( h a v i n g
no textual tradition behind it) w a s w r i t t e n . A l m o s t a l l t h e liturgical
compositions from t h e 1 4 t h c e n t u r y are in H e b r e w (or H e b r e w m i x e d
w i t h A r a m a i c ) , a n d m a n y K - t y p e H e b r e w forms a r e found in t h e
1 4 t h century liturgical writings, for w h i c h w e possess m a n y M S S d a t e d
only a century or t w o after t h e composition. T h i s does n o t hold true
for the Danafi t e x t , a n d only to a small extent for t h e L e v i t i c a l . T h e r e
is also more confusion of A r a m a i c spellings in K t h a n in t h e other M S S .
T h u s w e h a v e further indication t h a t K. w a s not copied from a n earlier
Aramaic M S .
2 . Addition of long 'a'. A l i f T a w i l a is frequently a d d e d in K : e.g.
n*CTO» for nn»a (f. 1 8 ) ; IVNSHZ? for l^S?© (f. 1 9 ) . L i k e w i s e K tends t o e m ­
ploy Prosthetic A l e p h more t h a n t h e other M S S : e.g. ninx for j n
(f. 1 8 ) ; nVDOK for nVSD (f. 2 2 ) . W e m a y h a v e here further evidence t h a t
K w a s not copied, b u t written d o w n w i t h forms reflecting t h e 1 4 t h cen­
t u r y pronunciation of A r a m a i c , for the e x a m p l e s quoted a n d m a n y others
reveal t h e modern-type pronunciation w i t h initial vowel-sound added.
3 . H e in p r r — i s frequent in K , b u t t h e more usual spelling ]Y>—oc­
curs f a i r l y often.
T o s u m u p , K is a n a p p r o x i m a t e Danafi t y p e t e x t w r i t t e n from
m e m o r y a t a time w h e n A r a m a i c w a s n o longer in use a n d H e b r e w h a d
become t h e l i t e r a r y language.

T H E D A N A F I M S S (D)
T h e r e are three M S S of D :
D. 1 (British M u s e u m 7 9 2 3 ) copied in 1 1 5 1 - 4 A . H . ( 1 7 3 8 - 4 1 A . D . ) b y
J a c o b b. M u r j a n b . A b r a h a m b . I s h m a e l (son of scribe of D . 2 A . )
 XXX Introduction

3 3
D. 2 A. (Universitatsbibliothek T u b i n g e n M S . or. qu. 1 0 8 6 I) copied
in 1 1 5 4 A . H . ( 1 7 4 1 A . D . ) b y M u r j a n b. A b r a h a m b. Ishmael
(father of scribe of D . 1 a n d brother of scribe of D . 2 B . ) . O n l y for
Books I - I I .
D. 2 B. (Universitatsbibliothek T u b i n g e n M S . or. qu. 1 0 8 6 I I ) , the
continuation of D . 2 A . , copied in 1 1 5 6 A . H . ( 1 7 4 3 A . D . ) b y A b
S a k h w a h b . A b r a h a m b. I s h m a e l (brother of scribe of D . 2 A . ) .
O n l y for B o o k s I I I - V I .
D. 3 ( J o h n R y l a n d s L i b r a r y , Manchester, G a s t e r Collection 825) copied
in 1 3 0 8 A . H . ( 1 8 9 1 A . D . ) b y A b S a k h w a h b. A s ' a d b. Ishmael.
I t h a s a l r e a d y been pointed out t h a t the D M S S are somewhat
closer to K t h a n the L . D . 1 , 2 are from the pens of close relatives, b u t
fortunately D . 3 (not available to R e t t i g a n d his predecessors) is
written t w o a n d a half centuries later. B y t h a t time the influence of the
L M S S h a d become felt a n d indeed D . 3 agrees a t times w i t h L against
the other D M S S , b u t only in the first p a r t of B o o k I a n d also in
B o o k V I , w h e r e D is v e r y close to K .

Description of D M S S
D. 1 (Rettig's T y p e C ) , folios 2 8 7 , used only in microfilm, has far less
irregularities t h a n a n y other M S , although like a n y other scribe, the
D . 1 scribe sometimes missed a w o r d , especially a t the end of a section.
L i k e K , D . 1 e m p l o y s H e for the initial letter of the A p h . more than
do the other M S S .
T h e only frequent error in D . 1 is the omission of Y o d in masculine
plural nouns a n d in Pe'il-type adjectives, as well as (less frequently)
the I m p e r f e c t preformative Y o d .
D.2A. (Rettig's T y p e C ) , folios 8 8 , is written in a close, thin cursive
h a n d . T h e scribe frequently e m p l o y s A r a b i c script a t the ends of lines.
W a t e r s t a i n s exist along the top m a r g i n s , b u t the t e x t is only slightly
affected. M a n y additions are inserted between the A r a b i c a n d A r a m a i c
columns. T h e title of the w o r k in the Colophon is correctly given as
"Memar Marqah."
D.2 B. (Rettig's T y p e C ) , folios 1 8 6 , written in several similar hands,
t h e characters being thin a n d n e a t l y formed; folios 9 0 - 9 6 are out of
order. S o m e A r a b i c annotations are found in a later h a n d in the m a r ­
gins. S e v e r a l lines are scored through here a n d there. T h e early folios
are b a d l y waterstained along the top a n d side m a r g i n s ; some loss of
t e x t results from d a m a g e to a few folios a t the end.
D . 2 is less consistently accurate t h a n D . 1 , b u t generally more
accurate t h a n the L M S S . S e v e r a l orthographic weaknesses character­
1
istic of D . 2 are K» for n», K ? for -p, WID for runs. I n one case the scribe
8 8
Depot der ehemaligen PreuBischen Staatsbibliothek.
 T h e present edition XXXI

added T V to the t e x t where D . i omits it (but D . I ' S A r a b i c h a s t h e

equivalent).
D.3 (Rettig's T y p e C ) , folios 3 0 7 , used only in microfilm, is guilty
of m a n y inaccuracies w h i c h m a y h a v e come from one or other of t h e
L M S S w h i c h possess v e r y similar inaccuracies. T h e chief character­
istics a r e : considerable use of Alif T a w i l a , writing of mm for aim, an
for ns ( = l>.), use of t h e H e b . A r t i c l e w i t h t h e A r a m . E m p h a t i c noun
(e.g. nawpn). confusion of the P e . p t c . w h e n it is not a substantive (e.g.
S I T - for » T ) , V J S for rus (aut sim.) w i t h sing, v e r b , a n d several cases of
confusion a n d inversion of radicals (e.g. -osn for -ona: for ]ns:iKDj?
for i»Bj?) a n d a few examples of insertion of S h i n (e.g. n"WX for rHSX:
•D-ITOK for -pans (a triple fault)).

T H E L E V I T I C A L M S S (L)

T h e r e are three M S S of L :
L. 1 (Universitatsbibliothek T u b i n g e n M S or. qu. 1 0 8 7 ) , copied for
Professor K a h l e in 1 9 0 6 a n d checked b y h i m in 1 9 0 8 , b y Solomon b .
A m r a m b . Solomon a n d A b r a h a m b . Phinehas b . I s a a c b . Solomon
from t h e original c o p y dated 9 3 8 A . H .
L. 2, obtained b y Professor J . B o w m a n in photostat m a d e in N a b l u s .
Copied in 1 2 2 7 A . H . ( 1 8 1 2 A . D . ) b y Solomon b . S a r u r b . J o s e p h b .
Sarur b . I s a a c from a c o p y b y Muslim b . Qabazi (thus L . 2 h a s t h e
value of a 1 6 t h century M S ) .
L. 3 ( J o h n R y l a n d s L i b r a r y , Manchester, G a s t e r Collection 1 8 7 3 ) ,
copied in 1 2 8 3 A . H . ( 1 8 7 0 A . D . ) b y A b H i s d a h b . J a c o b b . A a r o n b .
Solomon.
L M S S are characterized b y a multitude of v a r i a n t spellings a n d
inconsistencies of orthography, a n d b y a substantial n u m b e r of u n ­
important additions (e.g. w o r d s like naVa ' J U T »nVpn)- T h e y Hebraize
forms m u c h more than t h e D M S S a n d usually agree together in
s y n o n y m s against D .

Description of L M S S
L. 1 (Rettig's T y p e B ) , folios 2 2 1 , written in clear, cursive S a m a r i t a n
w i t h m a n y corrections in t h e margins. Professor K a h l e ' s corrections
and notes are in pencil in the margins. T h i s M S contains numerous mis­
spellings and inconsistent orthography; e.g.: confusion and inversion of
11
radicals: paosrv for poasn : pnanx forpnnax.
1 f o r
misspellings: mro* for nirto : rvVw t v ^ K : nniasp for nnaisv
Heb. feminine plur. in n for m; sin for nin:nV for K ^ n n y for
nmj?\ etc.
XXXII Introduction

orthographic irregularities: ns^B for n ^ D ^ S for " ^ n a for •>» and

] » ; there are m a n y examples of addition a n d omission of Y o d .
1
insertion of Shin: •"IHVW for -"is ?:
addition of Alif T a w i l a is frequent.
L. 2 (Rettig's T y p e B ) folios 3 0 8 , written in v e r y clear squarish char­
acters; p a r a g r a p h s are excellently arranged throughout. A r a b i c script
is used a t ends of lines in the A r a b i c columns. Contains numerous errors
of t h e t y p e mentioned in connection w i t h L . 1 , as well as other idio-
syncracies; e.g. careless writing of consonants: T - 3 for trrainm for
,
TDTTWnD for »n :*iniK for *inta. I n fairness it must be observed that
most of such errors occur through incompletion of a character and t h e y
m o s t l y occur in one group of folios in B o o k I .
inaccurate separation of words: mn f » for an nrs^TH oavwi for
maa a r m
confusion of letters: T W for m » : m a i n s for nmans.
Heb. plur. ending in ">n frequently for yp. U s e of s in tni.
use of nnn—instead of nn—for feminine singular emphatic.
use of wrong radical: *na for tnB:mn for nw:*l!ma for Tvna.
L. 3 (Rettig's T y p e B ) folios 2 5 9 , used only in microfilm. W r i t t e n in
neat, close s c r i p t ; agrees often w i t h D . 2 w h e n D . 3 agrees w i t h D . 2 .
L i k e L a n d D . 3 it Hebraizes often. Despite its manifold errors L . 3
often gives a correct or corrected g r a m m a t i c a l form. T e n d s to use full
matres lectionis, the e m p h a t i c ending; prefers s to n for the feminine
plur., and nn—for n—for the 2 n d person m a s c . sing.; it also uses fem­
inine substantives in m—for the concrete substantive. L . 3 often agrees
w i t h D . 3 in orthographic details; it frequently paraphrases. Here are
its most t y p i c a l errors:
omission of Yod: especially i n P e . pass. p t c . and construct plur.
of substantive.
confusion of long vowel and guttural: n w a for nTK3-
inversion of radicals: nntr?33T for nn33»T: pra^N for pn^ax.
conjunctive Waw frequently a d d e d or omitted.

B R I T I S H M U S E U M H A R L . C O D E X 5 5 1 4 (H)
Folios 2 2 0 (only ji-jfa are for t h e Memar), contains chiefly litur­
gical compositions. Consulted b y C o w l e y in preparing his Samaritan
Liturgy (his H . 3 ) . Inferior a n d corrupt t e x t ; only a fragment of
B o o k I . I t agrees more w i t h L than w i t h D . I t is probably to b e dated
early in t h e 1 6 t h century.
34
C o w l e y o b s e r v e s (in effect) t h a t H c a m e from D a m a s c u s , b u t this
fact is not likely to account for the m a n y variants, for these are clearly
the w o r k of a poor scribe. T h e chief v a r i a n t s w h i c h affect the meaning
h a v e been g i v e n in t h e footnotes t o t h e t e x t of B o o k I .
** op. cit. I. p. xii.
 T h e present edition XXXIII

B R I T I S H M U S E U M ( G a s t e r Collection) 8 8 3 ( F )

F is a fragment of fourteen folios consisting of three portions of the

text. W r i t t e n in large, closely-packed c h a r a c t e r s ; u n t i d y a n d careless
in parts. T h e t e x t (parts of B o o k s I I I a n d V I only) is quite different
from K , D or L for B o o k I I I a n d is closer to R e t t i g ' s T y p e D . F o r
B o o k V I it is, like K , identical w i t h D a n d L . N o scribe's n a m e or date
is given, b u t the fragment m a y belong to the 1 7 t h century.

CONCLUDING OBSERVATIONS ON M S S R E L A T I O N S H I P S

I t has been shown t h a t there are t w o m a i n t y p e s of established t e x t ,

D and L , a n d in addition three fragments h a v e been used, K (a large
series of fragments providing an a p p r o x i m a t e t e x t nearer to D t h a n
to L ) , H (close to L ) , a n d F (representing an unreceived t e x t like
K o h n ' s fragment, about w h i c h w e h a v e p r a c t i c a l l y no information).
35
R e t t i g has shown t h a t his A (our K ) stands a p a r t from his B , C
(our L , D ) , a n d t h a t his B (our L ) deviates substantially from his C
(our D ) . H e bases his j u d g m e n t largely on language a n d s t y l e , stating
(hardly correctly): "Die A b w e i c h u n g e n sind v o r allem sprachlicher
N a t u r , " b u t (correctly):
" B und C gehen gewohnlich zusammen u n d weisen gegemiber D
viele V a r i a n t e n auf, bieten jedoch meist gegeniiber D den kor-
rekteren T e x t . "
H e agrees w i t h the present editor t h a t L is secondary to D . T h e findings
of the research underlying this complete edition, b a s e d on nine M S S ,
are similar to Rettig's. H i s w o r k h a s been checked through a n d in a d ­
dition there is the discovery t h a t the M S S c a n be distinguished a c ­
cording to the f a m i l y of the scribe.
F r o m e v e r y point of v i e w , therefore, the Danafi t e x t , its best repre­
sentative being D . 1 (the oldest), m u s t be regarded as the basis of a n y
reliable edition of Memar Marqah.

MODUS OPERANDI OF T H E T E X T EDITION

1 . T h e t e x t is t h a t of D . 1 , corrected in small particulars from D . 2 , 3

and occasionally from K a n d L , as indicated in the footnotes to the
text.
2. T h e orthography, inconsistent to some e x t a n t in e v e r y M S con­
sulted, has been standardized throughout. T o this statement a quali­
fication must b e m a d e ; w h e r e the scribe uses E a s t e r n forms, as he
often does, these h a v e been left untouched. F u r t h e r , w h e r e there is
a genuine v a r i a n t such as the 2 n d person masc. plur. of v e r b s F i n a l
35
op. cit. pp. 14 et seq.

Ill
 XXXIV Introduction

W e a k (e.g. pDTiK a n d prvnK, pS'nn and prnn), no attempt has been

m a d e to standardize. Standardization has only been effected w h e r e
the M S S allow.
3 . Footnotes t o the t e x t consist in the main of v a r i a n t s , omissions and
additions w h i c h affect the meaning of the text, a s well as some e x ­
p l a n a t o r y annotations. S y n o n y m s , of w h i c h there are hundreds,
h a v e n o t been reproduced, b u t A p p e n d i x I I contains a substantial
list of those t h a t occur, arranged according t o their use in the v a r ­
ious t e x t - t y p e s .
4. A d d i t i o n s from K w h i c h cannot b e identified w i t h a n y D or L t e x t
h a v e been placed in A p p e n d i x I . S m a l l additions are given, as usual,
in t h e footnotes.
5 . I n the A p h . Perfect a n d Imper. of the v e r b , A l e p h has been preferred
to H e , b u t several forms are regarded as H e b r e w Hoph'als, in w h i c h
case initial H e h a s been retained. T h e Hoph'als (and the infrequent
Niph'als) h a v e been noted in t h e footnotes. S o m e of these are not
obviously H o p h ' a l s in the M S S a n d standardization to the Hoph'al
form has been m a d e only w h e n the A r a b i c translation is equivalent.
6. H e b r a i s m s a r e n o t retained w h e r e t h e y are peculiar to D . 1 . S e e
further A p p e n d i x I I I for details of t h e process of standardization.
7. Punctuation and Paragraph Division
T h e format of the M S S h a s been reproduced w h e r e possible, except
t h a t columns of t e x t are replaced b y continuous lines. Poems are set
out in series of verses. Full-stops h a v e not been inserted after every
sentence, a s this is n o t usually necessary t o t h e sense, nor do the
M S S d i v i d e sentences in a n y w a y .

4. M E M A R MARQAH:

U S E O FS A M A R I T A N P E N T A T E U C H A N D T A R G U M

T h a t there existed several v a r i a n t t e x t s of t h e T a r g u m m a y be in­

dicated b y t w o factors:
1 . E v e n as long ago a s the first edition in the W e s t of the S a m a r i t a n
3 6
T a r g u m w h e n source material w a s s c a n t y , a multitude of v a r i a n t
readings w e r e gathered from t h e a v a i l a b l e sources.
2 . M a r q a h in h i s Memar does n o t quote verbatim from a n y T a r g u m
t e x t ever published (in w h o l e or part).
I t m a y n o w b e possible to relate M a r q a h ' s citations in a n y future
edition of t h e T a r g u m t o t h e t e x t s consulted for t h a t purpose; there
are several M S S of the T a r g u m in existence w h i c h h a v e not until now
been e m p l o y e d for the preparing of a critical t e x t .

8 6
See n. 3 above.
Memar M a r q a h : use of S a m a r i t a n P e n t a t e u c h a n d T a r g u m XXXV

37
R e t t i g pointed o u t "Die S p r a c h e M a r q a h s w i r d fur die Beurteilung
des samaritanischen T a r g u m s iiberhaupt v o n W i c h t i g k e i t sein," a n d
this m a y well be true, for the T a r g u m , if a n y authoritative t e x t w a s
ever agreed upon, could h a r d l y antedate M a r q a h b y more t h a n a cen­
t u r y or perhaps t w o centuries. T h u s c o m p a r a t i v e w o r k in the field of
M a r q a h a n d T a r g u m studies m i g h t well p r o v e rewarding.
H o w e v e r , not all Marqah's B i b l i c a l quotations are from the T a r g u m .
M a n y references are to the S a m a r i t a n H e b r e w P e n t a t e u c h , a n d there
are m a n y v a r i a n t s here too. I n this connection it m a y be of v a l u e to
compare Marqah's H e b r e w quotations w i t h those of the received t e x t .
I t is perhaps a mistake to assume too readily t h a t the t e x t of the S a m ­
aritan Pentateuch possessed no v a r i a n t readings. M a r q a h ' s citations,
if reasonably accurately transmitted through the centuries, m a y well
be from a t e x t which antedates b y centuries the well-known A b i s h a '
Scroll revered b y the S a m a r i t a n s themselves a n d h i g h l y regarded b y
some western scholars of the past.
I t is interesting t h a t M a r q a h quotes on occasion first the T a r g u m to
a particular verse a n d then, a few lines later, the H e b r e w t e x t of a n ­
other part of the verse, or another verse from the same B i b l i c a l passage.
I t is still more interesting a n d intriguing to observe h o w M a r q a h
will sometimes quote the first p a r t of a verse in H e b r e w , immediately
followed b y the T a r g u m for the second p a r t . H e n e v e r quotes the first
part in T a r g u m a n d then the second p a r t from the H e b r e w .
I n v i e w of these n e w sources for pentateuchal H e b r e w a n d A r a m a i c
textual c o m p a r a t i v e s t u d y , such examples h a v e been d r a w n attention
to in the footnotes. N o special reference to ordinary quotations from
the S a m a r i t a n Pentateuch, w h e r e t h e y equate w i t h the received t e x t ,
has been thought necessary. T o h a v e referred to e v e r y quotation w o u l d
h a v e enormously increased the footnotes. I n a n y case, most of t h e
quotations are well-known to a n y student of the S a m a r i t a n H e b r e w
Bible. A l l verses quoted, w h e t h e r from the S a m a r i t a n P e n t a t e u c h or
the T a r g u m , (or p a r t l y from one a n d p a r t l y from the other) h a v e been
listed in A p p e n d i c e s I—III ( P a r t I I ) .
T h e T a r g u m quotations in M a r q a h ' s great w o r k m a y thus p r o v i d e
the oldest k n o w n source for a t e x t (or t e x t s ?) of the T a r g u m , even if
the quotations are merely dated to the oldest M S ( 1 4 t h century) herein
consulted.
I n v i e w of the large number of eastern forms found in the A r a m a i c
texts of the Memar, the possibility t h a t there m a y h a v e existed a
western (Palestinian) a n d an eastern (Syrian) S a m a r i t a n T a r g u m t e x t ,
adds doubly to the potential v a l u e of this t e x t as a source for n e w light
on the history a n d transmission of A r a m a i c versions of the H e b r e w

in*
XXXVI Introduction

B i b l e . O n l y future research into w h a t I n o w propose, i.e. the existence

of a n independent eastern t e x t (and dialect of S a m a r i t a n A r a m a i c ) ,
will u n c o v e r t h e true nature of m a n y S a m a r i t a n A r a m a i c forms, as
well, it m a y b e , a s of t h e several v a r i a n t T a r g u m texts.

5. T H E A R A B I C T R A N S L A T I O N S

A l l t h e M S S consulted, w i t h t h e exception of the c o p y ( L . 2) made

for Professor K a h l e in 1 9 0 6 , h a v e parallel columns, both in S a m a r i t a n
characters, on t h e left t h e A r a b i c translation of the A r a m a i c column
on t h e right.
T h e s e translations are completely literal renderings of the A r a m a i c
and do not themselves constitute good A r a b i c compositions. T h e r e is
considerable variation a m o n g them as f a r as choice of w o r d is con­
cerned, b u t on t h e whole these translations run close to the A r a m a i c
original in meaning. T h e r e never h a s been an authoritative A r a b i c
version of either D or L , b u t it is obvious t h a t a later D or L scribe h a s
been influenced b y a n earlier translation b y one of his o w n family.
T h e r e are passages w h i c h are difficult t o translate in the A r a m a i c
t e x t , a n d it is here t h a t the A r a b i c versions become extremely valuable.
S o m e words, w h i c h are not k n o w n in t h e usual A r a m a i c sources a n d
whose derivation escapes immediate discovery, are a t least translated,
although w e c a n never b e quite sure t h a t t h e S a m a r i t a n s themselves
understood some w o r d s of t h e A r a m a i c text. A f t e r all, a thousand
y e a r s h a d elapsed between Marqah's d a y and the earliest M S ( K ) . T h a t
the S a m a r i t a n s did not a l w a y s k n o w the meaning of words is evidenced
b y t h e fact t h a t m a n y A r a m a i c words are muddled a n d mutilated b y
the scribes.
I n general, t h e careful, accurate scribe gives a careful, accurate
A r a b i c translation. I t is t o b e noted t h a t such scribes often translate,
rather t h a n transliterate, A r a m a i c a n d H e b r e w proper n a m e s ; e.g. the
translations render nvrnn either b y a transliteration or b y SJ~*.I, a n d
there m a y b e scope for future examination of such A r a b i c equivalents
of place-names w i t h a v i e w to t h e identification of t h e localities in
question according to t h e S a m a r i t a n tradition. F u r t h e r , t h e A r a b i c
versions v a r y considerably in their rendering of the divine names. T h e y
usually d o not transliterate rPHN "IWK nVlK, b u t render it b y such e x ­
pressions a s is-*.VI JjVi:|j . i sJjijjVi: j .^ji J j V i ; ^ ^uai. S o (a-OnVsOi) is
J ( l lS u

rendered occasionally b y ^..uui, a n d «»i is t h e normal rendering of the

Tetragrammaton.
T h e r e are m a n y s y n o n y m s used for a particular w o r d and these fre­
quently help in t h e determining of t h e meaning of the w o r d in the
A r a m a i c . T h e s e A r a b i c s y n o n y m s will b e used in t h e editor's prepa­
ration of a D i c t i o n a r y of S a m a r i t a n A r a m a i c .
 XXXVII

6. T H E E N G L I S H TRANSLATION

A s this is the first translation of the complete Memar Marqah, it is

fitting to m a k e some observations on the methods used a n d the p r o b ­
lems of translation encountered.
T h e translation presented below is based p r i m a r i l y on the A r a m a i c
text. I t w a s immediately obvious to the translator t h a t some principle
of translating w o u l d h a v e to be decided on in v i e w of the v a r i o u s diffi­
culties peculiar to this text. T h e r e are v e r y m a n y w o r d s t h a t do not
occur in other A r a m a i c literature, w o r d s w h i c h on the whole a p p e a r
to be Semitic in structure. T h e first help t o w a r d s deducing their
meaning w a s the A r a b i c versions, b u t since in m a n y cases even t h a t
aid did not explain the root meaning of the w o r d s , it b e c a m e necessary
to look for similar forms in the J e w i s h T a r g u m s , in S y r i a c , a n d in other
Semitic languages. I n a number of cases no help w a s derived from these
sources, a n d it w a s found t h a t such w o r d s w e r e Greek in origin, in an
A r a m a i c guise. I n a v e r y few cases the original Greek form h a d become
mutilated, no doubt in the course of manuscriptural transmission. A f t e r
h a v i n g translated the whole of the six books of the w o r k , it w a s found
t h a t almost a l w a y s the meaning deduced from one source or another
w a s consistent throughout the whole.
M a n y idioms presented difficulty; here the A r a b i c versions normally
provided the explanations. F a r more problematical w e r e the m a n y
cases of s y n t a c t i c difficulty. I n this connection the A r a b i c translations
invariably p r o v e d to be as obscure as the A r a m a i c , a n d in some cases
even more so! T h e r e can be no doubt t h a t the translators themselves,
at least from the 1 4 t h century on (the only evidence w e possess), s i m p l y
did not understand the material in question. H e n c e I w a s forced on
occasion to conjecture a n d it is to be hoped not too unsuccessfully.
Despite the difficulties of v o c a b u l a r y , idiom a n d s y n t a x it m u s t be
stated t h a t the transmission of the t e x t has been r e m a r k a b l y consistent,
no doubt for the reason stated a b o v e t h a t Memar Marqah h a d not
been copied v e r y often as compared w i t h other w o r k s of the S a ­
maritans.
A s far as the style of the translation is concerned, a certain a m o u n t
of freedom has been permitted. If it h a d not, the E n g l i s h rendering
would h a v e been even more stilted, repetitious a n d prosaic t h a n it is.
One m a j o r snag in the rendering of the A r a m a i c into E n g l i s h h a s been
the c o m p a r a t i v e p a u c i t y of the former's v o c a b u l a r y . One case in point
m a y be noted here: the a b u n d a n t use of the root R B Y a n d its m a n y
derivatives presented more difficulty t h a n a n y other root. I n a g r e a t
number of cases the e x a c t meaning of the root could not be ascertained,
and so I found it necessary to overdo the use of the E n g l i s h term
'magnify.' Unsatisfactory though this m a y be, a t least it h a s the merit
XXXVIII Introduction

of keeping to the S a m a r i t a n idiom a n d thus avoiding the pitfall of

losing the meaning altogether in guesswork.
I t w a s decided early in the w o r k of translating t h a t the m a n y
G n o s t i c - t y p e expressions w o u l d h a v e to be freely rendered, because it
is clear t h a t the S a m a r i t a n s incorporated or assimilated m a n y such
terms w i t h o u t a t the same time taking over their full connotation. S u c h
terms as P o w e r , Greatness, Good, T r u t h , D i v i n i t y are often found as
substantives w i t h personal attributes, b u t evidently the author did not
m e a n t h e m to b e regarded as Gnostic emanations. T h e r e is no place a t
all in S a m a r i t a n theology for such emanations from the Godhead, and
it w o u l d be foolish to render such terms in t h a t w a y , despite the fact
t h a t the A r a b i c versions more often than not reproduce the substantive
form. T h u s Q U S T A , b y far the most common of these substantives, is
rendered b y the A r a b i c al-haqq regularly, b u t is translated herein b y
'the T r u e One,' a n d not ' T r u t h . '
A s far as h a s been possible those sections of the w o r k t h a t are set
out in the manuscripts as poetry h a v e been set out in the translation
in similar format, b u t no a t t e m p t h a s been m a d e to render them into
E n g l i s h poetry, chiefly because the repetitious style and idiomatic
irregularity o b v i a t e such an a t t e m p t .
T h e translation has been divided b y the translator into sections for
each book, according to content. T h e M S S themselves show no evi­
dence of such sectionalization. L i k e w i s e the t e x t has been so divided,
t h a t the reader m a y q u i c k l y find the t e x t for the particular material
he is studying. E a c h section h a s been given a suitable title at the
heading; such titles do not exist in the M S S , a n d no a t t e m p t has been
m a d e to use titles for the a c t u a l text. T h u s in the list of books and
sections preceding the translation, the general theme of Marqah's great
w o r k is transparent. If it h a d not been for this dividing u p of the m a ­
terial, the continuous theme contained in the first five books would not
b e evident.
W o r d s in b r a c k e t s in the translation are supplied b y the translator
for the sake of clarity a n d smoothness. One c h a r t has been provided,
also b y the translator, again for the purpose of clarity.

T h e A n n o t a t i o n s to the Translation
T h e annotations to the t e x t h a v e been restricted to manuscriptural
m a t t e r s and others pertaining to the language a n d its forms, w i t h some
e x p l a n a t o r y notes, especially on the frequent H o p h ' a l form.
I n the case of the annotations to the translations, the purpose has in
the m a i n been explanatory. I t is not claimed t h a t e v e r y m a t t e r arising
in the material h a s been explained or otherwise expounded; only where
the explanation seemed reasonably sure w a s it given. I n a few cases pos­
sible explanations h a v e been offered followed b y an interrogation mark.
 T h e importance of M e m a r M a r q a h : future research XXXIX

A p a r t from explanations of forms a n d idioms a n d some interpre­

tation of the meaning w h e n it is in doubt, a fair number of c o m p a r a t i v e
notes h a v e been provided. I t will be obvious to the reader t h a t most of
these h a v e to do w i t h the N e w T e s t a m e n t , rather t h a n w i t h J e w i s h
literature belonging to orthodox a n d heterodox J u d a i s m . Originally it
w a s planned to offer m a n y c o m p a r a t i v e notes to s h o w possible p a r a l ­
lelism w i t h J u d a i s m , b u t for t w o reasons this w a s not carried out:
(i) there are no certain, indisputable parallels outside of the realms of
normal coincidence of ideas a n d sources; (2) the n u m b e r of the anno­
tations w o u l d h a v e become enormous a n d the cost of the production
of the volume greatly increased. I t is therefore left to the discretion of
the reader w h e t h e r some S a m a r i t a n statements of legend or belief m a y
be compared w i t h J e w i s h statements of a similar character.
On the other hand, parallels to Christianity are clearly present. I n
v i e w of the m a r k e d l y close parallelism to Christianity in later, litur­
gical material, it w a s decided t h a t the affinities between S a m a r i t a n
belief in Moses a n d Christian belief in Christ should be pointed out in
the form of brief c o m p a r a t i v e notes. R e a d e r s specially interested in
the fascinating problem of S a m a r i t a n assimilation or deliberate in­
corporation of Christian tenets m a y find it w o r t h w h i l e to s t u d y the
few articles already written in this field: e.g.
J . B o w m a n : art. on " S t . J o h n ' s Gospel a n d the S a m a r i t a n s , " in
Samaritan Studies, reprinted from the Bulletin of the John Rylands
Library, V o l . 40, no. 2 , M a r c h 1 9 5 8 .
J . Macdonald: art. on " T h e S a m a r i t a n Doctrine of Moses," in
Scottish Journal of Theology, V o l . 1 3 , no. 2 , J u n e , i 9 6 0 .
R . J . F . T r o t t e r : Did the Samaritans of the Fourth Century know the
Epistle to the Hebrews? L e e d s U n i v e r s i t y Oriental S o c i e t y , Monograph
Series no. 1 , October, 1 9 6 1 .
I t must be pointed out t h a t this w o r k is not intended to a n s w e r the
m a n y problems in the field of Old T e s t a m e n t studies w h i c h arise out
of Marqah's work. S o m e obvious m a t t e r s h a v e been briefly alluded to,
such as the attitude of M a r q a h to source tradition. I t is hoped t h a t
those w h o m a k e use of this t e x t a n d translation will find m u c h t h a t is
helpful in their Old T e s t a m e n t studies. If the m a n y points of interest
for this field are taken u p b y readers, the translator's w o r k will h a v e
been m a d e worthwhile.

7. T H E I M P O R T A N C E OF MEMAR MARQAH:
FUTURE RESEARCH
The S i x Books
Book I deals w i t h the Commission of Moses a t the B u r n i n g B u s h ,
Moses' dealings w i t h P h a r a o h , the E x o d u s a n d v i c t o r y of the Israelites
a t the R e d Sea.
 XL Introduction

Book II is concerned w i t h the explanation of the miraculous deliver­

ance of Israel a n d defeat of E g y p t , God's manipulation of the elements
to gain H i s ends, a n d an exegetical, midrashic and poetical commen­
t a r y on E x . xv.
Book III has to do w i t h the priests, elders, princes, judges, teachers
and other Israelite leaders, as well as the behaviour of the people them­
selves ; moral responsibility of various classes of people is discussed a n d
the duties of the people of G o d in the Promised L a n d .
Book IV is particularly important for the higher, spiritual teaching
of the S a m a r i t a n s of the R o m a n period, dealing w i t h God, m a n and
sin, God's dealings w i t h men, men's d u t y t o w a r d G o d . T h e r e is a com­
m e n t a r y (exegetical) on Deut. x x x i i a n d an important section on the
D a y of V e n g e a n c e .
Book V covers the legend of the death of Moses, his ascension, as­
sumption and glorification.
Book VI contains sections of considerable interest on Creation, w i s ­
dom, the W o r d of G o d , a n d the kabbalistic s t u d y of those letters of the
alphabet t h a t were omitted from the opening p a r t of main sections of
the T o r a h .
T h e r e can be no doubt t h a t Memar Marqah is more than just a com­
m e n t a r y ; it contains midrashic (haggadic a n d halakhic), philosophical,
religious (doctrinal) and scientific material of firstrate importance for
the knowledge of the early post-Christian ideologies of the N e a r E a s t
a n d of Palestine in particular. F o r the specialist in S a m a r i t a n studies
a g a t e w a y to the 'Golden A g e ' of S a m a r i t a n i s m is created. A t t h a t
period the religion of the S a m a r i t a n s w a s entirely free of the later
38
I s l a m i c concepts t h a t g r a d u a l l y entered i n , and it is possible now to
define S a m a r i t a n i s m m u c h more e x a c t l y . W h e n one reads such a w o r k
39
as The Samaritans: Their Testimony to the Religion of Israel one
realizes h o w little w a s k n o w n even 4 0 y e a r s or so ago of this, the only
s u r v i v i n g Old T e s t a m e n t sect w i t h an unbroken history of occupation
a n d tradition a n d a living priesthood. T h e misstatements of Thomson
seem unforgivable rather t h a n regrettable a t first sight, b u t the amount
of literature k n o w n then w a s v e r y little. Y e t the Memar studies of
K o h n ( 1 8 7 6 ) , B a n e t h ( 1 8 8 8 ) , M u n k ( 1 8 9 0 ) , Heidenheim ( 1 8 9 6 ) , E m m ­
rich ( 1 8 9 7 ) a n d R e t t i g ( 1 9 3 4 ) should not h a v e passed unnoticed for
so long.
4 0
T h e monumental publication of S i r A . E . C o w l e y has provided
considerable scope for the investigation of post-Marqan Samaritanism.
8 8
On this subject see J . Macdonald, "Islamic Doctrines in Samaritanism," in Muslim
World, Vol. L, no. 4, pp. 279-290, October, i960.
3 8
By J . E . H. Thomson, Edinburgh, 1919 (The Alex Robertson Lectures, University
of Glasgow, 1916).
 T h e importance of M e m a r M a r q a h : future research XLI

N o w t h a t Marqah's comprehensive Memar is published, it should b e

possible to reach further b a c k in time, so t h a t scholars m a y v e n t u r e
closer than ever before into the d i m l y illumined period of S a m a r i t a n i s m
in the pre-Islamic era.
T h e Memar contains t w o great Midrashes, one on the E x o d u s
(Books I—II) a n d one on the D e a t h of Moses (Book V ) . T h e s e s h o w no
direct dependence on J e w i s h Midrashic sources a n d indeed the D e a t h
of Moses in S a m a r i t a n tradition differs g r e a t l y from the various J e w i s h
midrashes. I t m a y prove of inestimable value for the s t u d y a n d history
of Palestinian traditions to examine a n d correlate these. Hildesheimer's
41
r e m a r k s on the comparison of S a m a r i t a n traditions w i t h J e w i s h are
based on too tiny a portion of the midrashes, a n d m u c h more c o m p a r a ­
tive w o r k on a larger scale should n o w be possible.
T h a t c o m p a r a t i v e studies of the Memar a n d various pseud-epi-
graphical writings w o u l d p r o v e of a d v a n t a g e is b e y o n d doubt, witness
the w o r k of this nature already done b y M . Gaster w h e n he c o m p a r e d
the Asatir w i t h the pseudepigraphical writings a n d found m u c h in
common in terms of environmental ideologies.
T h e problem of the S a m a r i t a n integration of Christian teaching
within the widespread field of Gnosticism—without a n y Gnostic prin­
ciples being integrated a t the same time—is well w o r t h y of e x a m ­
ination.
I t is possible t h a t the traditions underlying M a r q a h ' s teaching reflect
genuine Northern Israelite traditions. A f t e r all, the early S a m a r i t a n
tradition cannot be paralleled closely in J e w i s h sources! T h e r e is a
similarity of ideology in M a r q a h a n d in the E source of the Pentateuch,
although too m u c h m u s t not be m a d e of this parallelism alone. I t w o u l d
be more accurate to s a y t h a t there m a y be a continuity of the ideolo­
gical outlook of the Northern K i n g d o m of Israel into R o m a n era
Samaritanism. W e see in the Memar (Book I) h o w J a n d P passages
are in certain instances either entirely passed over or are briefly noted,
while the E material is fully e m p l o y e d ; all this despite the evident
value of the J and P material for the continuity a n d sequence of the
narrative. I t is difficult to s a y w h e t h e r this is due to the traditional
account of the Deliverance, only part of w h i c h s u r v i v e d in the E D o c u ­
ment, being preserved to a degree u p to the R o m a n period. O u r k n o w ­
ledge of S a m a r i t a n affairs of the R o m a n a n d p r e - R o m a n periods is too
limited for us to ascertain w h e t h e r there m a y be truth in the a b o v e
suggestion. B u t , on the other hand, it w o u l d be uncritical of us to assert
that there is no possibility of the s u r v i v a l of E material into the Chris­
tian era. T h i s w o u l d be u n w a r r a n t e d supposition too! T h e S a m a r i t a n s
seem almost certainly to h a v e occupied their ancestral territory around

4 1
op. cit., passim, pp. 14-16.
XLII Introduction

S h e c h e m w i t h o u t a break from the d a y s of the Northern K i n g d o m u p

till the present. T h e i r dealings w i t h outsiders h a v e a l w a y s been re­
stricted b y their strict interpretations of the l a w s of cleanness and
uncleanness. T h e y do not seem to h a v e married into other clans and
h a v e indeed kept v e r y m u c h to themselves. T h e i r oral tradition, only
p a r t i a l l y preserved in written documents, m a y well h a v e s u r v i v e d
c e n t u r y b y c e n t u r y j u s t as t h e y did themselves. F u r t h e r and fuller
examination of these matters only will decide.
I t h a s n e v e r been pointed out t h a t M a r q a h not only knew but wel­
comed scientific ideas, or a t least some of those in vogue during the
Hellenistic a n d R o m a n periods. W e find m a n y references of a scientific
k i n d scattered throughout the six books, b u t perhaps the most striking
of all is t h a t in B o o k V I , w h i c h states: S o m e men s a y t h a t the earth
w a s formed from the energy of the m a s s of the sun. I t is clearly of first
importance to the student of the history a n d philosophy of science that
such statements be collected a n d a n a l y z e d , a n d for the student of
religion t h a t M a r q a h ' s scientific v i e w s on creation be related to the
B i b l i c a l account so sacred to the S a m a r i t a n s themselves, for Marqah
himself a p p a r e n t l y did not experience a n y insurmountable difficulty
in integrating his scientific a n d religious outlooks. A t this point w e
h a v e the unique fact of an ancient Palestinian philosopher faced w i t h
science a n d religion, a t first sight conflicting a n d contradictory, and
y e t successfully setting out an integrated, closely-reasoned a n d accept­
able merger of the t w o , a n d even encouraging the religious enquirer to
s t u d y the findings of secular philosophy a n d metaphysics. Marqah's
attitude in this reminds one of the format of some of the sections of his
Memar; it is fairly certain in the m i n d of the present writer t h a t
M a r q a h a c t u a l l y t a u g h t pupils in the Bit Sifra during the R o m a n
period, a n d t h a t his manner a n d m e t h o d of teaching are directly set
out in the Memar. I t is not only possible, b u t likely t h a t a pupil of
M a r q a h set out the larger format as w e possess it. T h e interest in the
affairs of the Bit Sifra (often referred to throughout), the functions a n d
responsibilities of the teacher a n d the reactions of the pupil, a n d m a n y
related m a t t e r s a p p e a r in the w o r k . T h u s w e m a y h a v e in this w o r k
material for the s t u d y of early educational method in Palestine. I t is
clear from the picture of this presented t h a t w e h a v e something of the
Greek philosopher a n d his pupils, the same or similar didactic, dialectic
a n d analogous methods, in the g a r b of the H e b r e w hakhdmim or the
l >
later I s l a m i c ulama .

F o r the student of C o m p a r a t i v e Religion, a n d of early Christianity

in particular, the S a m a r i t a n assimilation, incorporation or syncretistic
borrowing of Christology is a phenomenon t h a t will do more than raise
eyebrows. I t will m a k e m a n y of us think again a n d reshape our ideas
on the influence of the S a m a r i t a n s in the first few centuries A . D . I t
 T h e importance of M e m a r M a r q a h : future research XLIII

would not be an irresponsible exaggeration to claim t h a t in the long

run the proper assessment of e a r l y S a m a r i t a n i s m will h a v e greater i m ­
portance than even the renowned scrolls from Q u m r a n a n d neigh­
bouring regions (as far as Palestinian ideologies are concerned), the
content of whose non-Biblical w o r k s is after all more restricted in
scope, purpose a n d outlook a n d more stylized t h a n the Memar, c o m ­
posed as it w a s in the larger a n d freer w o r l d of the S a m a r i t a n s . T h e
latter lived in territory t h a t included b u s y trade routes; a m u c h greater
v a r i e t y of ideas and ideologies circulated in Central a n d N o r t h P a l e s ­
tine than in the less accessible S o u t h . T h e S a m a r i t a n s never m a d e a n y
attempt to build a hedge around the T o r a h as m a n y J e w i s h sects did,
and t h e y were able to develop their s y s t e m of belief w i t h o u t the a i d or
stimulus of the J e w s .
T h e first real success of J e s u s Christ a n d his disciples in Palestine
w a s in S a m a r i a ( J o h n iv. 3 5 , 3 9 ) . W e h a v e n o w to re-examine thor­
oughly the history of Christian missionary a c t i v i t y in S a m a r i a , so t h a t
w e m a y explain w h y so m u c h of the J o h a n n i n e (and other) writings of
the N e w T e s t a m e n t has been acceptable to the S a m a r i t a n s a n d in-
corporable into their christological a n d soteriological systems. I t is
further necessary to discover w h y the E p i s t l e to the H e b r e w s w a s so
acceptable and w h y the S a m a r i t a n s found it expedient to quote large
passages (in places almost verbatim). A beginning h a s been m a d e to
such studies, in the case of the assimilation of J o h a n n i n e concepts, b y
Professor J . B o w m a n , of H e b r e w s b y R . J . F . T r o t t e r , as a b o v e indi­
cated. I t is hoped t h a t scholars will realize the profound importance of
these connections and comparisons. T h e field of N e w T e s t a m e n t studies
too m a y benefit to some degree from the examination of the S a m a r i t a n
use of the N e w T e s t a m e n t : w h a t means the B i r t h of Moses 'not b y
h u m a n will, b u t b y the will of G o d , ' the B a p t i s m of Moses 'in w h o m
G o d delighted,' the Ascension of Moses and his a s s u m p t i o n ? T r o t t e r
has set out a fairly strong case for thinking t h a t the E p i s t l e to the
H e b r e w s w a s in fact either written to the S a m a r i t a n s (who prefer the
title 'Hebrews' to 'Israelites'), or w a s composed for S a m a r i t a n Chris­
tians.
S u c h then are some aspects of the w o r k w h i c h seem to b e of great
importance to various branches of scholarly studies. A great debt of
gratitude is o w e d to Professor P a u l K a h l e , w h o for so long h a s hoped
t h a t Memar Marqah m i g h t a p p e a r in t e x t a n d translation in toto, a n d
has done so m u c h to m a k e its appearance possible. I t is hoped t h a t
m a n y others will be a t t r a c t e d to this field of studies, thus v i n d i c a t i n g
Professor K a h l e ' s oft-quoted belief in the signal importance of the
Samaritans for the earliest forms of H e b r e w language, writing, g r a m ­
m a r and pronunciation, of N o r t h e r n H e b r e w beliefs, etc.
THE T E X T
MEMAR MARQAH
THE TEXT
BOOK I
 A P P E N D I X II

SYNONYMS EMPLOYED GENERALLY IN

MSS D , L , K
T h e root (or quasi-root) is first where applicable.

am a*ns
Vaw mix
T>n •?m
•nVa
npias
OT
]»n na«
TV «?x
ma mx

np «f?x iW^s
nV?BB ma'a *iax
13 n nax
(x)in rux
(rare) pJK px
W K mna tmsx
rnt •nax
IB-IK
a

p Via
an
SIT
wn
pa
T*
nnaa
••sa '•as

-ina
nrvnw
••to
•"31
'JO
 The Text 166

•an
rmvp
a -ah •ni
p T»
f a i a i pa'o pcVs 'in
(J^D TW-B pnn
(*ps) oan rbi 'Vi
(inns) m m
n»
WBl/OUj? nil
n
•o

a-w 33T
031 »m
(nat) a-ip
pan
ran nVrn
nm nn P
-p/a/ms mm "•an
••S3 «m

13»nK/T3» svn/mn
(•pi = -pi) T>n T" -pn
mm/ms/D
-3/T
-prmn •pn •pn
"7T8

02B ns/pt
p-ns pr
rnt nt
irnt/rriT ntn
pa/pa SIT
i6 7 Appendix I I

3n
nn»n
j?Dl p3n
rrp»/np«n mn
(variant m» •mn
n»!7 ntn
nmas nitn
mesa
T S

Vn
"•3-1 Wi
«]pnn V-nns
n"?a osn
STW/STCT

*ps
MB! mon
f » "sn
(»1T/p3D p»T »nn
man n3ia
TBB-(K) "•31D

1
Vs/ ? 1
T ?

«nn p»T
pOBN 3m
-1DSS wnins
ipn npirnt
*lj?nn
rip** -ip"-**.

Wj?''
on Ip-'B
nma/T-re*
 t nnsn*
(D*?D = p*?n3) *?3 "?na
Ts/-p/a ma
man
s^n/i ••a
nnsi/msi nm-'a/^a
-?na
nx/msa aV?a
p s p/mn p/roa pa

1
S?
•w 18«7
Blip aaV/a"?
p^a p*?na
m"?
P*

••as/mVa oisa
P p
*po • osa
pnns (pna)psa
nnVs/nbs ma
no»p

nisn n a

nnanpa nnapii
303 mis
rip oai
mis 301
pan psi
PW/SM
on-i
pis pss/psis
 Appendix I I

aup/axs/a-a
vn S72

OSB «po
•mp nns'o ••5*0
nns "aa "ifi* na-oo 030
3p» naso(s)
prVe "IU r s n s - i pa'o CO

n-n/mn 13»nS/T3» 135?

Bpatwi nm(i)3»
Vas 131S
TS1 13»
•?•»
mn "PS*
ID-IS rp»
1
n'Bsatynwi ? TV*? r»
••sn r»
ia»
pVo
ntn nas* ••as*

13W *?BS Vas

naiao/na30(s) 3p»
nps 79

j-ns mo HD
pro pEPD
3n"» poss POD
nnns/ns-'p VipOB VpOD
ns/pt OSS
•n3a/j?-iDB nna fl-ID
ma p-IB p-ID
 The Text

i?D2X p1B(8)
pnsa
nsx nx HX
(nna*) rwiwx "HDXK
rwit npix p-x/pix
pintMt aVasx aVx
V7X nSX nsx
••S3 -px nnx

nan Vap tap

anp tap
"•ap
onp onp
••ap
nmru nnanpa
ns'o Vnp tap
na'sp atrp Dip
nnna/Vipos
anp/Vap ••sap/'ap "ap
oxs/BBi/aV/am DiVp/oup (Dip)
(VipoB) nairp na'sp Dip = DSp
nan anp anp
DDI
(«•>•) «-pK *ip mp/np
ntupp
ma
rfrn
"TIB* m&sna nan
•ro nan "an
*n an
Vrn an
nna/nVi nan
pawn pran
 Appendix I I

nn nrn tin
ntan wn wn
-ip*-B OR-I/DT DIT
an
j?Sl am am
psnwa/p-aw pn pn
Wpl wn (win) wn
nta •»a*i(8) ••an
•wi nm nm

mis "jiaa* taw

pn p"-3W p3W
nta -|iW "WW
spw
pits
mw •nnwa

TO
VD
tan nnw nnw
-aw nta nta
,,
-a-i8/ m nta
mw waw waw
nma» wawn
3ta piw piw
npix/nps p'wn
i nnsw nsw
••31D •rows) *iaw
nin npwn npw
niw spw spw
tfn mw nw
•nw
w -inw *nw
nma (is)
The Text

«lpn «lpn
 A P P E N D I X III

ORTHOGRAPHIC VARIANTS
AND THEIR STANDARDIZATION
 The Verb

T h e following a r e the standardized forms used in this edition, where

the scribes confuse (inconsistently) t h e spellings. (S) = standardized
form.

v a r i a n t forms (S)
Aph'el V»Bn: V»SBK *?SBK
Ithpa'el tafonn bsom
(Heb.) H o p h ' a l "757D8 "wan
(Heb.) Niph<al «?»B1
Pe'al imper. V » D H : V r s : VSPK V » B K : Vt: V » K

Fer&s ' a y i n waw

T h e *<*y*» existing in such forms a s V s p -tSl is not omitted where i t

is found, a s the use of this guttural represents a distinctively S a m a r i t a n
orthographic practice w h i c h is widespread throughout the oldest m a n u ­
scripts.

The Pe'al Participles

T h e r e is m u c h scribal confusion over these; the standardized forms

are in fact prevalent in t h e carefully written M S S .
Active: ViSD, w i t h special form yviso for certain words.
Passive: alongside t h e standard Pe'il form. T h e former (e.g.
13l») usually is nominal; the latter (e.g. T3») is usually verbal.
Verbs Pe Aleph are frequently misspelled in t h e Imperfect. T h u s
1
pia " is written majCW. T h e form w i t h double Y o d h a s been m a d e
the standard, according t o the best M S S .

The Noun

Masc. Plur. is often in r or & ; w h e r e t h e passage is otherwise

A r a m a i c t h e r ending h a s been m a d e standard, w h e r e the M S S allow.
Fern. Plur.: the M S S all v a r y considerably in the matter of the A b ­
solute a n d E m p h a t i c endings. T h e endings borne on H e h a v e given
w a y in this edition t o those w i t h A l e p h , since it is clear from the oldest
e x t a n t o r t h o g r a p h y t h a t A l e p h here h a s the function of A r a b i c ' s Alif
Tawila.
3rd Plur. Suffixes: these exist in t h e forms prp, ] r , pn', a n d p. T h e
standardized form is p \ p.
 The Text 176

Qatnec: M a n y nouns w i t h this v o w e l h a v e an A l e p h added, p r o b a b l y

b y influence from A r a b i c o r t h o g r a p h y . A l e p h has been removed, w h e r e
the evidence allows.
Hebrew forms h a v e been left w h e r e all the M S S h a v e them, b u t the
A r a m a i c form has been preferred w h e r e there is sufficient manuscript-
ural support.
The adjective is usually spelled according to the A r a m a i c , b u t fre­
quently M S S v a r y between the H e b r e w form (e.g. Vns) a n d the A r a m a i c
(e.g. *?Hl). T h e A r a m a i c form is preferred w h e r e the evidence is suf­
ficient, except in passages w h i c h are manifestly H e b r e w .
The Adverbial Ending rVS has been retained because of the over­
whelming manuscriptural support; this form matches the S y r i a c a n d
m a y h a v e come from E a s t e r n S a m a r i t a n sources.

Miscellaneous words as standardized

V a r i a n t form (S)

nn
(n=) ns
s-ns mis
nan nas
rvVn n-Vs
rnn man
wt=) nns sns
sinns inns
vms
jrrrro rrna
nrvax nn-u
nat nan
sim im
svn vn
(*t=) p s isn
ma mn
in sin
"•n wn
m» nin
pis pin
 Appendix I I I

rms p-nn

C>-J=) T P
1
Truer ? In*?? 1
rrw ?
xina ina
wna ••na
T,xia pa
"sa ••na
psa pna
(snroa 138
5? 221 nxi
ip»
nns
nainp/nxanj? nanp
a-bp B13j?
rpsra") nsra-i
••aw •w
-*~»/«jji>=) mw •nnw
 MEMAR MARQAH

THE T E A C H I N G OF MARQAH

E D I T E D AND TRANSLATED

BY

J O H N M A C D O N A L D

V O L U M E I I : T H E T R A N S L A T I O N

1963

V E R L A G A L F R E D T O P E L M A N N • B E R L I N
 B E I H E F T E ZUR ZEITSCHRIFT FUR DIE
ALTTESTAMENTLICHE WISSENSCHAFT
H E R A U S G E G E B E N VON GEORG FOHRER
84

©
1963
by Alfred Topelmann, Berlin 30, Genthiner StraBe 13

Alle Rechte, einschl. der Herstellung

von Photokopien und Mikrofilmen, von der Verlagshandlung vorbehalten

Printed in Germany

Satz und Druck: J . J . Augustin, Gliickstadt

Archiv-Nr. 3822633 II
 LIST OF CONTENTS

Book I F r o m the Call of Moses to the E x o d u s i

§ i Introduction to the Revelation 3
§ 2 God's F i r s t A d d r e s s to Moses. T h e Commission 4
§ 3 Moses begins his Mission. Union w i t h A a r o n 13
§4 Moses a n d A a r o n enter E g y p t 15
§5 T h e First Judgement 20
§ 6 T h e Second J u d g e m e n t 23
§ 7 The Third Judgement 25
§ 8 The Fourth-Tenth Judgements 25
§ 9 T h e Eleventh Judgement 30
§ 10 T h e Beginning of the E x o d u s 37
1
§ 11 T h e Pursuit and Defeat of the E g y p t i a n s 4

Book I I Moses the S a v i o u r of Israel 45

§ 1 T h e wonderful creation of M a n 47
§ 2 T h e wonderful Deliverance 47
§ 3 T h e part p l a y e d b y the E l e m e n t s 48
2
§ 4 Moses and P h a r a o h 5
§ 5 Moses and the Sea 53
§ 6 V i c t o r y of Moses in the S e a 55
§ 7 T h e Song of Moses 56
§ 8 T h e Downfall of Pharaoh's A r m y 58
§ 9 A song of Moses 66
§ 10 T h e H o l y Mountain of G o d 73
§ 11 God's Dealings with Israel 78
§ 12 T h e W o n d e r of Moses 80

Book I I I T h e N e w S t a t u s of Israel 85

§ 1 The L e v i t i c a l Prerogatives 87
§ 2 The S t a t u s of a H o l y People 89
§3 The S t a t u s of the E l d e r s 94
§4 The Blessing 97
VI L i s t of Contents
§ 5 T h e Curse 105
§6 Social E t h i c s "4
§ 7 On S e x u a l Offences i*9
§ 8 J u d g e m e n t s on E v i l Motives 122
§9 T h e Curse on Disobedience 124
§ 10 Instructions to the L e a d e r s of Israel 126

Book I V G o d , M a n and Sin 131

§ 1 T e a c h i n g preparatory to the Song of Moses 132
§ 2 On Creation *39
2
§ 3 God's J u s t Dealings 14
§ 4 T h e Unchanging God *45
§ 5 T h e Sinfulness of M a n 149
§ 6 R e p e n t a n c e a n d Forgiveness 154
8
§ 7 Praise to the Creator I5
§ 8 T h e Compassion of G o d 161
§ 9 God's Dealings w i t h the E v i l and the Good 167
§ 10 R e w a r d s for Obedience to the L a w 173
§ 11 Recompenses for Disobedience to the L a w 178
§ 12 T h e D a y of Vengeance 181

Book V T h e D e a t h of Moses 191

§ 1 Introductory P o e m 193
§ 2 T h e L a s t C o m m a n d s of Moses 195
§ 3 T h e A s c e n t a n d Glorification of Moses 201
§ 4 Commemoration of the Righteous 207

Book V I Miscellaneous T e a c h i n g 211

§ 1 T h e N a t u r e of Creation 213
§ 2 T h e U s e of W i s d o m 215
§ 3 T h e W r i t i n g of the W o r d of G o d 220
§ 4 T I T a n d Moses 225
§5 N U N a n d Moses 228
§ 6 S I M K A T a n d Moses 229
§ 7 P H I a n d Moses 233
§ 8 S A D I a n d Moses 236
§ 9 Q O P H a n d Moses 238
§ 1 0 T A V a n d Moses 240
§ 1 1 A L A F — H E a n d Moses 242
 BOOK I
From the Call of Moses to the Exodus
 IN T H E NAME OF GOD

T H E BOOK OF W O N D E R S
b y M a r q a h (the L o r d ' s F a v o u r be upon him)

§ i. I N T R O D U C T I O N T O T H E R E V E L A T I O N §.i

G r e a t is the m i g h t y P o w e r w h o endures for e v e r !

L e t us p u t on the fear of H i m before w e begin the teaching.

N o secret is hidden from H i m , for e v e r y t h i n g is under H i s d o ­

minion.
H e k n o w s w h a t h a s been, w h a t is n o w , a n d w h a t is y e t to be.
Self-subsisting is H e w h o has no need of a n y t h i n g .
H e k n o w s all secrets w i t h o u t h a v i n g recourse to knowledge.
H e is unseen a n d H e does w h a t he wills.
T h e r e is no sovereign or ruler w h o c a n w i t h s t a n d H i m .
T h e L o r d is G o d a n d there is none besides H i m .
1
H e is great, b u t not in s i z e , a n d all grandeur belongs t o H i m .

H e taught Moses secrets in the b u s h ( E x . iii. 2 ) , w h i c h manifest H i s

m a j e s t y and H i s glory. A n angel c a m e u p to h i m a n d stood before h i m ;
2
h e discoursed w i t h him about w h a t h a d been and w h a t w a s y e t to b e .
3
T h e prophet stood submitting himself before w h a t he s a w , his limbs
4
trembling w h e n he s a w him w h o w a s sent b y his L o r d .
T h e r e w a s never a prophet like h i m r e a d y to listen
and to teach the people!

Good is revealed to a m a n only if he is like Moses, t h a t is good a c ­

cording to his good points a n d b a d according as he is b a d .
N o w the angels w h o appeared to the Righteous c a m e for only about
an hour, and t h a t w a s enough. T h r e e such angels appeared to A b r a h a m
and announced tidings to him (Gen. xviii. 2 ) ; t h e y w a l k e d during the
d a y . T w o such angels appeared to L o t round about evening time
(Gen. x i x . 1 ) ; t h e y did w h a t t h e y h a d to a n d w e r e gone in the night.
One appeared to J o s e p h , w h o w a s in the fields a t the time (cf.
1 A 2
So . One of the essential characteristics of Moses, that he had supernormal or mys­
3 A
tical or pre-existent knowledge of past and future. «_>jiu, wrongly rendering -non
4
from its other root meaning 'equal'. L. add. 'to speak and to listen'.
 4 Book I F r o m the Call of Moses to the E x o d u s I. §§.1,2

Gen. x x x v i i . 1 5 ) , a n d s h o w e d h i m t h e w a y , appearing to him no more.

L i k e w i s e there w a s a n angel w h o appeared in the bush, sent b y God
w i t h a message for t h e prophet.
G r e a t w a s the miracle seen there, containing three quite distinct
features: shooting flames; the bush standing u p prominently in it;
the angel proclaiming, while Moses listened fearfully.
H e said Moses, Moses, a n d he replied Here am I ( E x . iii. 4, et seq.).
Wonderful mysteries a n d all revelations were sent down.
H e said Moses, Moses, telling him t h a t he w o u l d bring about H i s
will a n d H i s recompense.
H e said Moses, Moses, revealing to him t h a t he w o u l d be vested
w i t h prophethood a n d t h e divine N a m e .
H e said Moses, Moses, m a k i n g k n o w n to him t h a t he w o u l d be the
deliverer of the H e b r e w s a n d the s l a y e r of the E g y p t i a n s .
W h e n H e said Abraham, Abraham (Gen. x x i i . 1 1 ) , H e announced to
h i m t h a t he w o u l d be remembered during the time of F a v o u r and
5
Disfavour.
W h e n H e said Jacob, Jacob (Gen. x l v i . 2 ) , H e informed him t h a t he
6
w o u l d overcome the earthly a n d h e a v e n l y p o w e r s .
W h e n H e said Moses, Moses in the bush, H e referred in one case to
w h a t h a d been, a n d in the other to w h a t w a s y e t to be.
W h e n H e said Moses, Moses, it w a s a s though H e were s a y i n g to
h i m , " Y o u are a prophet the like of w h o m has not arisen in the world
before."
W h e n H e said, Moses, Moses, it w a s as though H e were s a y i n g to
h i m , " Y o u are the harbinger in the w o r l d of glorious life." " I t is y o u r
greatness, Moses, a b o v e all men, t h a t y o u are entrusted w i t h secret
things ancient a n d n e w , " preserved b y the Proclaimer of Good, a n d
laid out before h i m on the top of Mount Sinai.

§ 2. GOD'S F I R S T A D D R E S S T O M O S E S
THE COMMISSION

T h e angel of the L o r d w a s in the bush proclaiming, while Moses

listened to him like a child p a y i n g attention to the w o r d s of his teacher.
" O great prophet Moses, illuminer of the whole family of mankind,
turn from y o u r present affairs. Y o u are no longer a s y o u were. R e m o v e
y o u r shoes from y o u r feet ( E x . iii. 5 ) , for y o u are required to tread
this d a y on a holy p a t h . R e t u r n the sheep w h i c h are in y o u r charge to
their owner, for y o u are about to govern the stars of A b r a h a m . "
6
According to Sam. theology, God's favour was lifted from the time of the defection
6 A
at Eli's sanctuary. 'inner and outer'. Gen. xlvi. 2 & xxxii. 28 have been com­
bined for the present purpose.
 I. §.2 God's F i r s t A d d r e s s to Moses. T h e Commission. 5
W e n o w set forth a n important a n d reverent section
dealing w i t h d i v i n i t y a n d prophethood.

7
Then He said, I am the God of your fathers ( E x . iii. 6). T a k e from m e
8
d i v i n i t y a n d w i t h it m a k e y o u r prophethood strong. I a m H e w h o
g a v e (new) life to A d a m after his death a n d t r e a t e d h i m w i t h p i t y —
w h e n he said / heard the sound of Thee in the garden, and I was afraid
. . . and I hid myself (Gen. iii. 1 0 ; T a r g . ) — f o r t h e second time, because
it w a s necessary.

I delivered E n o s h a n d m a d e h i m a n object of commemoration

w h o will never be forgotten a s long as t h e w o r l d lasts.
I s a v e d N o a h a n d formed of h i m a root, a n d I m a d e h i m the
9
inheritor of the world. I f o u n d h i m t o b e w o r t h y of it.
I rescued A b r a h a m a n d m a d e of h i m a root, revealing t o h i m a
faith to t e a c h his descendants after h i m .
I delivered I s a a c through a r a m a n d g a v e h i m three momentous
blessings.
10
I s a v e d J a c o b from his brother a n d c h a n g e d their e n m i t y into love.
I rescued J o s e p h a n d dealt w i t h h i m l o v i n g l y ; I m a d e all the
people to submit t o h i m .

I kept y o u too in the river of E g y p t , bringing y o u u p safely in y o u r

enemies' house. Y o u are the last of t h e world's Righteous. I w i s h t o
reveal through y o u their favoured status. B y m y goodness I established
a covenant w i t h their fathers, w h i c h I shall not forget as long a s the
w o r l d exists.
T h e i r descendants h a v e been living in E g y p t so long, b y reason of a
11
c o m m a n d w h i c h A b r a h a m disregarded in U r of C h a l d a e a . I c o v e ­
nanted w i t h him t h a t he should go u p a s far as a certain b o u n d a r y , b u t
n o w the time h a s come for deliverance from distress. B e r e a d y for m e
1 2
n o w ! B e resolute to deliver, for the J u b i l e e approaches. T h e y (Israel)
h a v e been in prolonged a n d severe affliction ever since the d a y t h e y
were pledged, and their crying-out h a s been reaching m e along w i t h
their sighing. T h e y h a v e three great covenants, c o m m u n i c a t e d through
y o u r g o o d predecessors.
S u r e l y I k n o w about the anguish. E x a c t revenge on P h a r a o h a n d
all his people!
S u r e l y I k n o w about the distress. M y viceregent is going d o w n t o
13
E g y p t with a wonder.
Surely I k n o w about the distress. G o a n d destroy the a s s e m b l y of
the rebellious!
7 8 A 9
So S.P.: M.T. -pan. 'power'. npos, common Sam.Aph., mixture of Heb.
1 0 A 1 1 A
npw and Syr. <» • 'made sweet'. 'the brightness (from -nx) of Khurasan'.
1 2 A 1 8
D. i marg. = 'freedom'. Or 'secretly'.
6 Book I F r o m the Call of Moses to the E x o d u s I. § 2
S u r e l y I k n o w about the anguish. I t is not fitting t h a t I should
forget w h a t m y l o v e d ones h a v e done!
S u r e l y I k n o w about the anguish. T h e eyes of A b r a h a m are be­
14
t w e e n t h e lion a n d the l i o n e s s .
S u r e l y I k n o w about the distress. S a r a h ' s offspring are in sub­
mission to the enemy.
S u r e l y I k n o w about the distress. T h e garden of I s a a c is forsaken,
w i t h o u t a cultivator.
S u r e l y I k n o w a b o u t the anguish. T h e possession of J a c o b is
w a s t i n g a n d perishing a w a y .
S u r e l y I k n o w about the anguish. T h e crown of J o s e p h is cast
a w a y a n d there is none to inherit it.
S u r e l y I k n o w a b o u t the distress. T h e land of C a n a a n is deserted,
15
w i t h none to p r o c l a i m .
S u r e l y I k n o w a b o u t the anguish, for I remember m y covenants
w i t h m y beloved.
Come, I will send you to Pharaoh ( E x . iii. i o ; T a r g . ) w i t h this
16
w e a p o n , w h i c h is in m y g r a s p ; I shall show it to y o u . M a k e y o u r feet
firm; let no w e a k n e s s come near them, for their strength lies in me, a
strength greater t h a n a n y t h i n g on earth. L e t y o u r h a n d s be resolute
a n d let t h e m be honourable, for their resoluteness lies in me, a reso­
luteness greater t h a n a n y t h i n g in the world. L e t y o u r heart be ex­
ceedingly bold! L e t it not sink, for its direction, j u s t like t h a t of the
sun a n d moon, is in me. M a k e y o u r tongue bold! L e t silence never be
near it, for its power, j u s t like t h a t of the w a v e s of the sea, lies in me.
Open u p y o u r ears a n d I will fill t h e m w i t h understanding, for the
opening of t h e m lies in me, j u s t like the opening of the W a s t e a n d V o i d
(Gen. i. 2 ) .
Y o u r enemies are going t o obey y o u r c o m m a n d s , a n d there is not
one a m o n g t h e m w h o will be able to oppose y o u . T h o s e w h o are hostile
17
t o w a r d s y o u are about to submit to y o u — t h e y h a v e no moral fibre.
I intend to produce a sign this d a y a n d raise y o u r status from n o w
on. Y o u are the one w h o will e x a c t vengeance for the whole congre­
gation, a n d deliver them in m y n a m e w i t h exceedingly great power."
H e a r w h a t the prophet Moses replied to his L o r d w h e n he heard
these words. Who am I, O m y L o r d a n d L o r d of the whole world, that I
should go to Pharaoh ( E x . iii. 1 1 ; T a r g . ) , the k i n g ? I cannot see m y ­
self before him a t all, for I a m of little status a n d w e a k , while he is
greater t h a n I . H o w c a n a calf, soft a n d tender, prevail before the lion
w h e n v i c t o r y is w i t h him in battle ? A t the mere mention of him all
the kings of the earth are in terror. I do not h a v e it in me to confront
him."
1 4 A 1 5 1 8
L 'hawk'. Common fig. (speaker or proclaimer) for 'living'. Always thus
1 7
spelled; originally nan'jB. Or 'future'.
I. §.2 God's F i r s t A d d r e s s to Moses. T h e Commission. 7
H e a r the reply his L o r d m a d e to him. " I k n o w t h a t y o u are of little
status and weakhearted, b u t I c a n c h a n g e y o u r weakness into strength.
I a m about to reveal t o y o u a rod out of the fire, a n d for y o u r s a k e I
will change it into a n y sort of thing y o u like. Y o u will see it w i t h y o u r
eyes, b u t its inner significance m u s t b e w i t h i n y o u r heart. Y o u are
going to manifest wonders from it.
T h i s will be a wonder to y o u — a r o d from the fire bringing r e v e ­
lation for y o u .
T h i s will be a wonder to y o u — i n it is great a n d powerful rulership.
T h i s will be a wonder to y o u — a s w o r d w i t h w h i c h y o u will s l a y
unbelievers.
T h i s will be a wonder to y o u — w i t h it y o u will m a k e the E g y p t i a n s
1 8
drink the w a t e r of the p i t .
T h i s will be a wonder t o y o u — b y it y o u will e x a c t vengeance on
the E g y p t i a n s w i t h i m p u n i t y .
T h i s will be a wonder t o y o u — b y it y o u will do all kinds of miracles.
T h i s will be a wonder t o y o u — b y it y o u will smite the pleasant
19
river G i h o n .
T h i s will be a wonder t o y o u — b y m e a n s of it the r i v e r (Nile) is
about to be smitten.
T h i s will be a wonder to y o u — b y it the v e r y d u s t of the e~arth will
20
b e b e w i t c h e d b y power.
T h i s will be a wonder to y o u — t h e h e a v e n s a r e about to be shaken
because of it.
T h i s will be a wonder to y o u — n o one shall s t a n d before y o u while
it is in y o u r h a n d . "
W h e n Moses s a w the rod, he w a s emboldened a n d his fear of P h a r a o h
vanished from his heart. H e reeeived it from his L o r d a n d carried it in
21
the presence of a l l . H e took the rod in his h a n d a n d lifted it u p in his
right h a n d ; he stood u p boldly. " A t y o u r c o m m a n d , O L o r d , I will
speak. W h e n I enter E g y p t b y y o u r c o m m a n d , a n d explain in s a f e t y
to the congregation w h a t y o u h a v e said, I shall s a y to them, The God
of your fathers has sent me w i t h a message to you ( E x . iii. 1 3 ; T a r g . ) . I
k n o w t h a t t h e y h a v e been b r o u g h t u p as E g y p t i a n s a n d t h a t it is in
their p o w e r to s a y to me, What is his name. What shall I say to
them?" ( E x . iii. 1 3 ; T a r g . )
T h e m i g h t y Powerful One answered h i m ; H e said, "Still y o u r heart,
m y prophet. R e c e i v e answer. A l l y o u r deeds be perfected in goodness!

1 8
I.e. stagnant water as distinct from living/running water. See the contrast as set
1 9 A
out in Book IV, § 2. So D , but I > ^ ^1 = tributary of Eden ? Or ^ J * £ > =
2 0 2 1
branch of Eden. atsaa = «]»3n = -
t Lit. 'in the hearing . . . ' . This is a
r

common idiom for 'in the presence of the unseen and seen worlds', with special
ref. to angels.
8 Book I F r o m the Call of Moses to the E x o d u s I. §.2
L o , I shall declare t o y o u the n a m e , t h a t t h e y m a y know. T h e r e is in
their possession a sign w h i c h h a s been inherited from A b r a h a m . T h i s
n a m e w h i c h I reveal to y o u , m y prophet, is the sign t h a t they m a y
k n o w of deliverance. Consider a n d hear now from me w h a t it is, and do
not b e too eager to proclaim it in their presence."
T h e w o r l d a n d all the creatures in it trembled w h e n G o d said to
Moses,
I am who I am ( E x . iii. 1 4 ) , w h o w a s and will be, a root without a
beginning.
I am who I am, the one w h o existed in the beginning and will be
on M o u n t S i n a i .
I am who I am, c o m m a n d e r of the world a n d summoner of the
creatures.
I am who I am, creator of t h e b o d y a n d originator of the soul.
I am who I am, w h o set u p the G a r d e n and b r o u g h t about the
recompense on S o d o m .
I am who I am, m a k e r of life a n d establisher of death.
22
J am who I am, G o d of the R i g h t e o u s a n d L o r d of the H e b r e w s .

W h e n e v e r t h e y hear from y o u this great n a m e , t h e y will all be r e a d y

to listen a n d obey. Y o u will s a y to the Israelites, I AM has sent me to
you ( E x . iii. 1 4 ) in peace. T h e Powerful One w h o covenanted w i t h
A b r a h a m , swore to I s a a c a n d apportioned t o J a c o b , this is my name
for ever and thus I am to be remembered throughout all generations
( E x . iii. 1 5 ; T a r g . ) , the living one w h o does not die, w h o abides un­
changingly. B y this great n a m e I h a v e strengthened them, b u t the
H e b r e w s do not n o w hearken to it.
T a k e the rod in y o u r h a n d a n d go to E g y p t , t h a t t h e y m a y know
t h a t y o u are a n apostle sent b y m e . W h e n y o u arrive, gather the elders
of Israel together ( E x . iii. 1 6 ) . W h e n t h e y h a v e been summoned and t h e y
are r e a d y , present m y message to them, a n d s a y e v e r y t h i n g I h a v e told
y o u a t the bush. Y o u will b e quite safe if y o u speak to them most
e m p h a t i c a l l y then (as follows):
T h i s is t h e beginning of the address, O E l d e r s . The Lord, the God of
your fathers ( E x . iii. 1 6 ; T a r g . ) , h a s revealed Himself to me in H i s o w n
light a n d b y H i s m i g h t y will.
The Lord, the God of your fathers, h a s revealed Himself to m e in
His abundant favour and mighty truth.
The Lord, the God of your fathers, h a s revealed Himself to m e in
a most a w e s o m e vision a n d in m a j e s t i c glory.
The Lord, the God of your fathers, h a s revealed Himself to me in
H i s o w n f a v o u r a n d in H i s o w n glory.

2 8
I.e. ELOHIM to the Righteous Patriarchs, and YHWH to the Tribes thereafter.
I. §.2 God's F i r s t A d d r e s s to Moses. T h e Commission. 9
There is no origin to H i s power, no offshoot of H i s sovereignty. H e
Himself is the origin of the w o r l d a n d the offshoot of H i s creation. N o
beginning is k n o w n to H i m . H e is eternal. H e h a s no beginning a n d no
end. H e it is w h o k n o w s w h a t h a s been a n d k n o w s w h a t is y e t to be.
H e reveals Himself in m a j e s t y , b u t is concealed from all. H e is never
observed.
H e called to A b r a h a m a n d he w a l k e d after H i m . L e t none forget
H i m as long as the w o r l d exists.
H e sought I s a a c a n d h e bound his b o d y before H i m . N o t h i n g is
concealed from H i m throughout all generations.
H e apportioned to J a c o b magnificent gifts. N o n e c a n c i r c u m v e n t
2 3
H i m or prevent t h e m from reaching H i m .

Therefore I surely remember the congregation, a n d I will not l e a v e

them to b e an object of the E g y p t i a n s ' cursing. T h e end d r a w s near
and there is t o be no long-windedness a t it. I a m sent on y o u r behalf.
H e will bring y o u out of E g y p t t o the land w h i c h H e apportioned t o
the T h r e e Perfect Ones.

W h e n y o u proclaim these w o r d s before t h e m , t h e y will certainly

hearken to w h a t y o u s a y ( E x . iii. 1 8 ) . P e r h a p s the w i s e will c r y out,
saying, " W e r e it not for the C o v e n a n t , w e w o u l d h a v e perished, for
w e h a v e secrets a n d signs from A b r a h a m ; because t h e y are y e t w i t h
us, deliverance is n e a r . "
A f t e r y o u proclaim before the E l d e r s these w o r d s w h i c h I h a v e
proclaimed to y o u , t a k e the E l d e r s a n d go to P h a r a o h the king ( E x . iii.
1 8 ) . S t a n d before h i m a n d s a y to h i m , " T h e L o r d , the G o d of t h e
H e b r e w s , appoints us to journey in the desert for three d a y s ( E x . i i i . 1 8 ) .
H e c o m m a n d s y o u to let H i s people to go a t once to sacrifice t o H i m
there w i t h devotion."
I k n o w , m y prophet, t h a t he will not release t h e m unless m i g h t y
wonders are done ( E x . iii. 1 9 ) ; for his heart is hardened, his j u d g e m e n t
is high-handed, a n d nothing c a n be dislodged from his mind. If he does
not believe in me, since he is w e a k in mind, then out of his gripping fear
he will s a y , ' I will not release'. I shall harden his heart a n d he will not
be m o v e d . H e has no e n m i t y t o w a r d s m e t h a t he should refuse t o b e ­
lieve in m y name. T h e first of the wonders w h i c h y o u are about t o
perform: J will give the people favour in the sight of the Egyptians
( E x . iii. 2 1 ; T a r g . ) , and t h e y will plunder t h e m of their possessions.
T h e y will set forth in safety, depriving t h e m of w h a t belongs t o t h e m
( E x . iii. 2 1 - 2 2 ) . "
Moses answered his L o r d , after all this address w h i c h he h a d heard,
"If t h e y do not believe m e and do not accept w h a t I s a y , w h a t is the

2 3
Or 'him' (Jacob, synonymous for the Hebrew tribes).
io Book I F r o m the Call of Moses to the E x o d u s I. §.2
sign t h a t I shall s h o w them, w h e n in fact t h e y do not understand m y
speech, since t h e y will s a y , The Lord did not appear to you?" ( E x . i v . 1 ;
Targ.).
T h e L o r d said to him, "Blessed is the hearer w h o is w o r t h y to hear
all this from his L o r d ! L e t y o u r heart b e strong, m y prophet, for I will
manifest t o y o u the signs w h i c h y o u are to perform before the congre­
gation. What is that in your hand?" ( E x . iv. 2 ; T a r g . ) .
L e t the speaker be praised a n d the hearer glorified,
for he answered a n d said,
"A rod ( E x . iv. 2 ; T a r g . ) out of fire h a s been given to m e b y T h y good­
ness, w i t h great sovereignty."
"Cast it n o w from y o u r h a n d on the ground ( E x . iv. 3 ; T a r g . ) , t h a t
y o u m a y see, m y prophet, w h a t is going to happen s t r a i g h t w a y . "
So he cast it on the ground ( E x . iv. 3 ; T a r g . ) immediately a t the c o m ­
m a n d of his L o r d , a t H i s good intent. Moses h a d no sooner t h r o w n it
from his h a n d t h a n it became a serpent (ibid.), the sight of it terrifying!
H e q u a k e d a n d b a c k e d a w a y ; then out of the sheer intensity of his
fear Moses fled from it (ibid.) a n d w a s in great alarm. T h e r e w a s never
a n y t h i n g like it, nor the extreme alarm of his heart. H e w a s quite un­
able t o approach it a t the time. H i s heart w a s full of confusion; he said
then, " T h i s is a m i g h t y m a r v e l . I cannot comprehend this great power
in d r y w o o d . I t becomes a serpent, m o v i n g about in front of me, ter­
rifying m y mind. I cannot comprehend such a n exceedingly extra­
o r d i n a r y thing. Y e t the earth is nothing. A n y t h i n g t h a t comes from it
24
is b a r r e n . N o one looks for a m i g h t y , alarming deed from it! I a m in
consternation because of it, for I s i m p l y cannot comprehend it. H a d
it not been for the glorious L o r d , I w o u l d h a v e fallen a n d w o u l d h a v e
been unable to rise a n d face it for a moment, b u t I h a d to flee so t h a t
I m i g h t not see it. T h e q u a k i n g of m y heart a n d the weakness of m y
sight are terrible, arising from seeing its form."
Moses h a d no sooner finished talking to himself t h a n he w a s a n ­
s w e r e d b y the great Subduer, w i t h w h o m there is no other god. " D o
n o t be frightened of it, O prophet of the w o r l d ! I n m y great power I
c a n create something more powerful t h a n it. Strengthen y o u r heart,
m y prophet, in the face of all the wonders, for y o u will be required to
face even greater t h a n this. Put out your hand, and take it by the tail
( E x . iv. 4 ; T a r g . ) , for y o u will n o w behold a wonder out of m y power.
L i f t it u p in y o u r h a n d ! " I t turned b a c k to w h a t it w a s , no more, no less!
T h e n the great prophet Moses marvelled a n d said, " A l l great things
2 6
belong to the m i g h t y P o w e r , w h o does all t h a t H e wills a n d changes
H i s a c t s b y H i s tremendous p o w e r . "
2 4 2 6
So C. p. 31 x. Or 'the Great Power'. This gnostic or gnostic-style term is that
applied to Simon Magus. See the discussion in R.M. Grant, Gnosticism and Early
Christianity, New York, 1959, chapter 3.
I. §.2 God's F i r s t A d d r e s s t o Moses. T h e Commission. n
" T h i s miracle I h a v e j u s t s h o w n y o u is done that they may believe
that I a m their M a k e r a n d the God of their fathers, Abraham, Isaac and
Jacob ( E x . iv. 5 ; T a r g . ) , the T h r e e Perfect Ones w i t h w h o m I m a d e
covenants. I h a v e s h o w n y o u , m y prophet, the first w o n d e r a n d y o u
marvelled a t it a n d w e r e exceedingly afraid. B e g i n n o w t o see the
second miracle presented."
Again, the Lord said to him—great is t h e P o w e r f u l One w h o t h u s
spoke! Blessed is the hearer a n d w h a t he h e a r d from his L o r d ! Put
your hand into your bosom ( E x . iv. 6; T a r g . ) , a n d do not, m y prophet,
d e l a y haste in c a r r y i n g out y o u r action."
H e heard w h a t his M a k e r said to h i m , a n d he p u t his h a n d speedily
into his bosom, not knowing w h a t w a s going to happen to it. H e b r o u g h t
his h a n d out after t h a t , as his L o r d h a d c o m m a n d e d him, a n d s a w t h a t
it w a s dead, without a n y flesh (cf. ibid.). H e stood there in great con­
26
sternation, studying his h a n d , unable to speak w i t h his t o n g u e . He
could h a v e fled, but he could not stop his heart from its terrible fear
2 7
resulting from his action in fleeing from t h e r o d . H e s a w in his right
h a n d something more terrible t h a n it. H e looked a t his r i g h t h a n d a n d
the sight of it w a s terrifying; he w a s unable to flee, nor could he
(continue to) look a t it. H e could not c a s t his right h a n d from h i m , for
he w a s to do wonders w i t h it.
W h e n his L o r d s a w h i m standing in considerable distress, H e caused
the fear in him to subside. H e said, Put your hand back into your bosom
( E x . iv. 7 ; T a r g . ) , a n d let all this dread be r e m o v e d from y o u r heart.
W h e n y o u insert y o u r hand, let it not remain in y o u r bosom. B r i n g it
out immediately, for y o u r a m a z e m e n t will be g r e a t . "
T h e prophet did as his L o r d h a d c o m m a n d e d him. H e inserted his
h a n d and then w i t h d r e w it, a n d lo, it w a s j u s t as it h a d been before!
28
T h e n his h e a r t w a s relieved of t h a t fear, a n d he praised the L o r d of
the world, the doer of e v e r y wonder. H e said to H i m , " T h e s e e x ­
ceedingly wonderful signs are b e y o n d the mind, for it cannot credit
all T h y deeds. T h e r e is no end to T h y power, O K i n g of the
world."
" O m y prophet, take these t w o signs. If they will not believe ( E x . iv. 8 ;
Targ.) in them, I will bring about one greater t h a n these. Perform t h e
first before them, a n d then the second, just as I did before y o u . If they
will not believe even these two signs ( E x . iv. 9 ; T a r g . ) , then w i t h m y
2 9
wonders their iniquity will be prevented from reaching y o u . You
shall take some water of the Nile and pour it upon the dry land (ibid.),
t h a t it m a y become blood b y m y sovereign p o w e r — m i g h t y wonders

2 8 A 2 7
Lit. 'rod', but . u c 'his rod', 'his tongue'. This statement is obscure and may­
A 2 8
be the result of interference with the text. The versions are equally obscure. Lit.
2 9
'self'. The lit. meaning is 'their iniquity will be crushed, in case it reaches you'.
 12 Book I F r o m the Call of Moses to the E x o d u s I. §.2
30
terrifying all hearts! N o one will be a b l e to do them except you, for
y o u are m y second in the lower w o r l d . "

W h e n Moses h e a r d these words, he answered w i t h mounting fear,

" I a m T h y servant, O L o r d of the world. I will never, never disobey
T h y w o r d s , b u t I wish to s a y before y o u , ' W h a t is the explanation I
should h a v e ?' I k n o w within m y o w n m i n d all t h a t y o u s a y to me, b u t
I can comprehend so little of it. M y tongue is defective in speaking a n d
31
I h a v e no practice in this s p h e r e t h a t m a k e s it e a s y for m e both t o
speak a n d listen to y o u a t once. I cannot speak and listen to P h a r a o h
the king, w h o is not, in m y opinion, greater than T h o u . I did not s a y ,
3 2
h o w e v e r , ' I cannot speak a n d listen to y o u . '
A long time ago I left E g y p t for Midian. I n P h a r a o h ' s house I forgot
w h a t e v e r secrets of theirs I possessed. I w a s fostered a n d weaned and
w e n t out a y o u n g m a n . I did not continually speak w i t h a n evil
33
t o n g u e , nor h a d I a n y acquaintance w i t h it, for I w a s inexpert in
s p e a k i n g a n d defective in tongue (cf. E x . iv. 1 0 ) .

W e n o w set out a large section a n d record the

w o r d s of G o d a n d H i s prophet.

T h e L o r d spoke to h i m w i t h m i g h t y power, a n d the w o r l d w a s filled

w i t h d r e a d of H i m . " W h o h a s created the b o d y a n d its structure, a n d
enclosed the spirit within i t ? W h o h a s founded the intellect w i t h
spirit ? W h o h a s m a d e the soul along w i t h the heart ? W h o has brought
34
into being t h o u g h t w i t h reason? W h o h a s set the tongue in the
m o u t h ? W h o h a s m a d e utterance come forth from sound ? (cf. E x . iv.
1 1 ) . Is it not I, the Lord? ( E x . iv. 1 1 ; T a r g . ) O m y servant, since y o u
k n o w t h a t I h a v e done all these things, w h y h a v e y o u answered m e
w i t h all this talk ? W e r e it not for m y will w i t h y o u from the beginning,
3 6
m y anger w o u l d h a v e reached y o u .
I send y o u r brother t o y o u to meet y o u , since his tongue is more
practised t h a n y o u r s (cf. E x . iv. 1 4 ) . L i s t e n to m y w o r d s a n d repeat
them to y o u r brother ( E x . iv. 1 5 ) . H e will address the E g y p t i a n s a n d
the congregation. Y o u will be m y viceregent a n d he will be y o u r
36
p r o p h e t ( E x . iv. 1 6 ) . Y o u t w o are the messengers of righteousness,
about to reveal the ruination of E g y p t . T w o great lights, A a r o n and
Moses, y o u will illumine the congregation of Israel. Y o u will take the
divine rod in y o u r h a n d ( E x . iv. 1 7 ) ; y o u are not to stop, for the time
of deliverance d r a w s near."
3 0 1 A 3 1
•'is ? 'fit, proper'; hence jCc_ = 'able'. Lit. 'dominion', or '(the language of this)
A A 3 2 3 3
state' (D , L *Jjjjl) = Midian. I.e. only that it was not easy. Ref. to the
3 4 3 5
Egyptian language. Or 'conscience' (j<u-i)l). There is a break now in the con­
3 8 A
tinuity as found in the Bible; Ex. iv. I3~i4a (J) is passed over. But
 I. §-3 Moses begins his Mission. U n i o n w i t h A a r o n 13
§ 3. M O S E S B E G I N S H I S MISSION §.3
HIS UNION WITH AARON

Moses returned a t once to J e t h r o a n d greeted h i m , before he should

g o off. H e said to him, " I h a v e brethren in E g y p t w h o m I h a v e not
seen since the d a y I left them. I w a n t to go a n d find out w h e t h e r t h e y
are still alive in the w o r l d . " ( E x . iv. 1 8 . )
C o m m e m o r a t e well J e t h r o for the r e p l y w h i c h
he m a d e . H i s greatness has been recorded!
J e t h r o said, Go in peace ( E x . iv. 1 8 ) .

And the Lord said to him in Midian—strengthening his heart so t h a t

he should not be afraid—Go back to Egypt, a n d do not b e submissive,
for all the men who were seeking your life are dead ( E x . iv. 1 9 ; T a r g . ) .
R e c e i v e authority from m e a n d set it in y o u r heart, for all y o u r enemies
will fall before y o u . D o not fear them, for t h e y are in y o u r power. W i t h
the rod I g a v e y o u y o u will subdue them. W h o will be able t o oppose
y o u , when m y great n a m e is w i t h y o u ? V e r i l y e v e r y foe will fall before
y o u as suddenly as evening falls."
T h e proclamation c a m e in the night. H e
prepared himself for the journey.
So Moses took his wife and his sons ( E x . iv. 2 0 ; T a r g . ) on the
morning following the proclamation.
So Moses took his wife and his sons, a conqueror l e a v i n g to set
forth to battle.
So Moses took his wife and his sons, a farmer seeking to go to his
own.
So Moses took his wife and his sons, a n E l d e r l e a v i n g to t a k e u p
his position.
So Moses took his wife and his sons, a lover sent to his beloved.
H e saddled his ass a n d mounted his wife a n d children for the re­
turn journey.

A b r a h a m arose in the morning a n d saddled his ass (Gen. x x i i . 3 ;

T a r g . ) , setting forth in great purity.
A b r a h a m took I s a a c a n d t w o of his y o u n g men w i t h him to go to
37
B e t h e l to sacrifice there.
Moses took his wife a n d children to go to Mount S i n a i a n d s t a n d
in the presence of his L o r d .
A b r a h a m furnished himself in Beersheba to go to the place w h i c h
G o d h a d c o m m a n d e d him.
Moses got himself r e a d y in Midian to go to the place w h i c h I A M
h a d c o m m a n d e d him.
3 7
S.P. & M.T. 'the land of Moriah' (Gen. xxii. 2).
14 Book I F r o m the Call of Moses to the E x o d u s

A b r a h a m ' s y o u n g m e n did not ascend to Bethel, nor did Moses'

children ascend M o u n t Sinai.
A b r a h a m ' s y o u n g m e n remained a t a distance until he returned.
A n d Moses' children turned b a c k from close p r o x i m i t y , as t h e y
w e r e afraid t h a t night of w h a t t h e y s a w .

W e set forth a section, b u t will not s t u d y

it too closely, nor w i l l w e deviate from
the w a y in w h i c h w e h a v e been led.

GOD A D D R E S S E S AARON
The Lord said to Aaron, Go ( E x . iv. 2 7 ; T a r g . ) a n d meet your
brother, a n d receive from h i m the secrets h e holds.
The Lord said to Aaron, Go a n d meet y o u r brother, for y o u are
38
about to become his p r o p h e t .
The Lord said to Aaron, Go a n d meet y o u r brother. B e c a u s e of
y o u he will w a g e victorious w a r against P h a r a o h the king.
The Lord said to Aaron, Go a n d meet y o u r brother, for through
seeing y o u his heart will be strengthened.
The Lord said to Aaron, Go a n d meet y o u r brother, for his sons
a n d wife h a v e departed from him, a n d he is alone, left all b y him­
self on the w a y .
If it h a s not occurred to him t h a t his heart is straitened, I k n o w t h a t
in y o u r heart is something greater t h a n in his, a n d w i t h y o u he will
conquer there in battle. I h a v e given h i m m y name, so t h a t he need
not fear. I h a v e provided a rod for h i m out of the fire. I h a v e shown
h i m m y signs, t h a t his heart m a y not w e a k e n . Despite that, he said,
' I a m inexpert in speaking', b u t I said to him, concerning y o u , ' H e will
be y o u r prophet'. S a i d he, ' W i l l h e understand w h a t I s a y ?' B e y o u a t
ease! B e a good intermediary. A r i s e in the morning to meet y o u r
brother in the desert; go a n d meet him a t the Mountain of G o d — t w o
3 9
lights going o u t to each other."
So he went and met him at the mountain of God ( E x . iv. 2 7 ; T a r g . ) —
the sun a n d t h e moon w h o c a m e together from A m r a m a n d
Jochebed.
So he went and met him at the mountain of God—the Tigris a n d
E u p h r a t e s joined together.
H o w good t o see t h e m embracing there, between them great j o y , the
one kissing the other w i t h tears in their eyes, h a v i n g double love for
one another. " W e l c o m e , m y brother," A a r o n said to Moses, " T h e y e a r s
h a v e been too long for m e since last seeing y o u . T i m e is short! T h e G o d
of the world h a s proclaimed to m e in y o u r n a m e . "

8 8 3 9 A A
I.e. 'spokesman' as the Sam. interpret it. L, D , L 'embracing' (c^^itse^).
I- §§-3.4 Moses a n d A a r o n enter E g y p t 15

Moses' j o y w a s considerably increased (on hearing that). "Praise b e

to the Powerful One w h o h a s brought us together n o w after m u c h
delay, for a meeting after t a r r y i n g greatly increases love."
J a c o b w a s united w i t h E s a u after m a n y y e a r s , a n d their j o y w a s
g r e a t and their hostility removed.
I n the c a v e of the rock t h e y stood, the t w o of t h e m in great affection.
And Moses told Aaron all the words of the Lord ( E x . iv. 2 8 ; T a r g . ) a n d
revealed to him these signs. Moses performed t h e m in A a r o n ' s presence.
W h e n he heard these w o r d s from Moses, he began t o utter praises to
the G o d of the world. " H a p p y are y o u , m y brother, for these mysteries
w h i c h H e h a s revealed to y o u . "
H o w excellent to see t h e m enter E g y p t like the t w o angels w h o
entered S o d o m !
T h e t w o angels entered S o d o m a t eventide, sent to open the store­
house of w r a t h upon all the inhabitants therein.
Moses a n d A a r o n entered E g y p t a t eventide, sent to open t h e
storehouse of judgement therein.
T h e angels w e r e sent to destroy S o d o m . Moses a n d A a r o n w e r e
sent to destroy E g y p t .
T h e angels ate unleavened b r e a d in S o d o m . Moses a n d A a r o n
celebrated the feast of unleavened b r e a d in E g y p t .
T h e angels burnt the y o u n g in the deep. Moses a n d A a r o n smote
Pishon, t r i b u t a r y of E d e n .
T h e angels drove L o t out in the morning. Moses a n d A a r o n led the
Israelites out before morning.
E x c e l l e n t for ever these t w o ! T h e i r greatness
fills the h e a v e n s a n d the earth!

§ 4. M O S E S A N D A A R O N E N T E R E G Y P T §.4
T h e y entered E g y p t without being u n d u l y e x p e c t a n t about a n y ­
thing, b u t the Good One w a s with them in the unseen, invisible. T h e y
slept t h a t night and arose next morning a n d hastily assembled the
E l d e r s of the congregation ( E x . iv. 2 9 ) . A a r o n revealed to t h e m the
name w h i c h his L o r d h a d disclosed to Moses ( E x . iv. 3 0 ) . T h e i r hearts
were gladdened w h e n they heard t h a t ; t h e y said to one another, " T h i s
is a sign showing us that deliverance is near."
After t h a t A a r o n performed the signs in their presence, a n d t h e y all
believed ( E x . iv. 3 1 ) that G o d h a d sent them t h a t d a y . W h e n the chiefs
heard, t h e y reported to the whole congregation, a n d t h e y too believed
and g a v e thanks. T h e y uttered w o r d s of praise, as on the d a y w h e n
Pharaoh the king died. T h e y sighed and t h e y cried aloud; t h e y pro­
40
c l a i m e d , " G o d remembers! H e does not forget a n y t h i n g . " They
*° Pa'el.
16 Book I F r o m the Call of Moses to the E x o d u s I. §.4
bowed their heads and worshipped ( E x . iv. 3 1 ; T a r g . ) the G o d of their
fathers.

FIRST ADDRESS TO PHARAOH

N o w after the people h a d dispersed to their various occupations, the

t w o prophets went to Pharaoh ( E x . v . 1 ; T a r g . ) the king, first seeking
permission before entering his presence. H e replied f a v o u r a b l y to them
a n d w h e n t h e y entered t h e y stood in front of h i m — G o o d on their right
side, F a v o u r on their left. A a r o n said, " B y y o u r leave, O K i n g , m a y I
speak one w o r d in y o u r p r e s e n c e ? " P h a r a o h said, " S a y on." A a r o n
spoke as follows: "Thus says the Lord, the God of Israel, Let my people
go ( E x . v . 1 ; T a r g . ) to w o r s h i p m e . "
P h a r a o h w a s astonished w h e n he heard w h a t w a s said, and lboked
a t t h e m g r e a t l y enraged. H e said, " W h o is this king in whose name
y o u h a v e come ? ( E x . v . 2 ) . I h a v e h e a r d of all the world's kings, but
of the n a m e of this king I h a v e not heard. W e r e it not t h a t there would
be censure on me, I w o u l d order y o u r execution before y o u l e a v e ! Y o u
h a v e revealed nothing. I f I w e r e to kill y o u , I w o u l d be blamed. If y o u
h a v e homes in E g y p t , go to t h e m before m y anger against y o u becomes
extreme. If the kings of the world were to assemble to t a k e Israel from
me, t h e y w o u l d not succeed! W o e to y o u ! Y o u H e b r e w s are w e a k ,
despicable to behold, limited in intelligence. D o y o u imagine t h a t I
shall s a y to y o u , G o , t a k e Israel a n d depart ? "
W h e n t h e y realized t h a t P h a r a o h adopted an uncompromizing atti­
t u d e t o w a r d s them, t h e y departed obediently to the congregation. T h e
t w o prophets h a d no sooner left t h a n the E g y p t i a n s m a d e proclamation
throughout E g y p t , " L e t e v e r y teacher get on w i t h w h a t he does in his
41
school."

HARDSHIP OF T H E H E B R E W SLAVES
4 2
T h e y were given no s t r a w for the manufacture of b r i c k s ( E x . v . 7 ) .
I n addition, the rate of their m a n u f a c t u r e of bricks w a s in no w a y re­
duced for t h e m ( E x . v . 8 ) , b u t in fact t h e y w e r e h a r d pressed, more
t h a n ever. T h e i r servitude too w a s stepped u p more than previously.
I n the morning t h e y rose early t o endure burdens bitter for them to
bear, so m u c h so t h a t there w e r e tears in their eyes. T h e y w e n t about in
the l a n d of E g y p t engaged in gathering stubble for s t r a w to m a k e
bricks ( E x . v . 1 2 ) . T h e t a s k m a s t e r s w e r e even more overbearing to-

u
Probably a proverb. Here a command to the people to go on with their various
4 2
occupations. The J passage (verse 3) is passed over here. So J's verses 5ff. are
greatly reduced, or brief E equivalents underly Marqah's exposition.
 Moses a n d A a r o n enter E g y p t 17

w a r d s them t h a n before a n d their zeal w a s e x t r e m e (cf. E x . v . 1 3 ) .

" W o e to us, for w h a t h a s h a p p e n e d to us.," said t h e y to one another.
" V e r y great h a r d s h i p h a s been unleashed upon us. W o u l d t h a t w e h a d
never seen Moses a n d A a r o n . W e h a d looked for deliverance, b u t h a v e
instead fallen into g r e a t affliction. T h e y c o m e ! T h e y persecute u s . "
T h e people said, " W e h a v e not experienced such affliction since t h e
4 3
day they c a m e a n d fell into oppression."
T h e sages said, " T h e r e is no h a r d s h i p t h a t does not h a v e a n e n d !
If t h e y h a v e been oppressed t o d a y , there is no oppression t h a t h a s no
limit."
T h e y arose a n d w e n t to Moses a n d A a r o n , a n d stood before them,
their expressions troubled ( E x . v . 2 0 ) . T h e y said to t h e m , "The Lord
look upon you and judge ( E x . v . 2 1 ; T a r g . ) y o u , for all this affliction y o u
h a v e procured for us. W e w e r e quite content to m a n u f a c t u r e bricks,
b u t ever since y o u c a m e our h a r d s h i p h a s been increased. W e are as
though slain a t y o u r h a n d s , for y o u h a v e restricted our ease throughout
the land of E g y p t . S u r e l y it w o u l d be a m a t t e r of g r e a t censure on t h e
K i n g of E g y p t if he w e r e to let s i x hundred thousand go for the like of
y o u , because of the speech y o u m a d e ! I f a s w o r d w e r e found in his
hand, he w o u l d s l a y us in a flash."

GOD PROMISES DELIVERANCE

W h e n Moses a n d A a r o n h e a r d w h a t t h e y h a d said, t h e y w e r e in
great distress. Moses said to t h e L o r d , his h e a r t full of fear, " O L o r d ,
44
tell me w h a t this m y s t e r y is. F o r s i n c e I came to Pharaoh to speak in
thy name, he has done evil to this people ( E x . v . 2 3 ; T a r g . ) , g r e a t evil.
T h e people are in torment, w i t h greater a n d greater distress upon t h e m
t h a n ever before, a n d h a r d s h i p is renewed e v e r y d a y more t h a n the
d a y before."
The Lord said to Moses ( E x . v i . 1 ; T a r g . ) , " M y prophet, there will be
no warning. Soon y o u will see g r e a t wonders in him, for I shall harden
his heart a n d at the end m e m o r y of h i m will be c u t off. I will reveal
to y o u m y great n a m e Y H W H . I did not reveal it to the R i g h t e o u s of
the w o r l d ( E x . v i . 3 ) . E L - S H A D D A I w a s the n a m e b y w h i c h I revealed
myself to A b r a h a m , I s a a c a n d J a c o b . B u t this great n a m e I d i d not
r e v e a l to them. I t is a glorious n a m e w h i c h fills the whole of creation.
B y it the w o r l d is bonded together a n d all the c o v e n a n t s w i t h t h e
Righteous are bound b y it for ever. I shall not forget it as long as t h e
4 5
world exists. S i n c e y o u a r e w i t h the Most H i g h of the whole w o r l d , I
h a v e revealed to y o u m y great n a m e .
4 3
I.e. the forefathers. Or, render 'The (Egyptian) people said, "We have not
4 4
since the day they (the Hebrews) con = p + noo (T6TE), and hence =
4 5
Heb. TKH. Lit. 'are found in the hands of.
18 Book I F r o m the Call of Moses to the E x o d u s I. §.4
See, I make you as God to Pharaoh; and Aaron your brother shall
be your prophet ( E x . v i i . 1 ; T a r g . ) .
See, I make you as God to Pharaoh, so t h a t y o u will e x a c t venge­
ance on h i m for the congregation.
See, I make you as God to Pharaoh, t h a t he a n d all his people m a y
b e destroyed.
See, I make you as God to Pharaoh, through the rod w h i c h I g a v e
y o u to reveal wonders.
See, I make you as God to Pharaoh b y m y will. D e s t r o y all the
E g y p t i a n s in a t w i n k l i n g of the e y e .
See, I make you, as God to Pharaoh. I shall p u t him in y o u r power,
a n d y o u will s l a y h i m in judgement.
See, I make you as God to Pharaoh. Y o u are the redeemer of the
blood of t h e sons of the Righteous.
See, I make you as God to Pharaoh. B e not afraid of him, for I h a v e
p u t h i m in y o u r power.
See, I make you as God to Pharaoh. H e is defeated before y o u a n d
y o u h a v e no need of a n y assistance.
I t is set out in the schoolhouse—and y o u are the teacher.
B e g i n t o teach therein the judgements on P h a r a o h . Hearken to m e
a n d repeat t o A a r o n , t h a t he m a y interpret before P h a r a o h king of
E g y p t . A r i s e , go, Moses the son of m y house, for I intend to teach y o u
wonderful things.
T h e first of the wonderful things y o u are
going to do before P h a r a o h the king:
G o , y o u a n d A a r o n , to him a n d t h r o w the rod in front of him. I t w i l l
become a serpent, j u s t as it turned into a serpent in front of yourself
a n d y o u fled from it in great fear. I n the same w a y it will soon happen,
a n d P h a r a o h a n d all his servants will b e petrified b y it. T h r o u g h y o u
he will see wonders, a n d w h e n e v e r he hardens his attitude, the judge­
4 6
m e n t will b e all the greater on h i m .
L e t us hear from Moses a n d A a r o n
the secrets written d o w n !

SECOND A D D R E S S TO PHARAOH

H e w a s s a y i n g to A a r o n , " S t e e l yourself! T a k e the rod w h i c h is in

m y h a n d a n d go w i t h m e to P h a r a o h the king, t h a t y o u m a y m a k e it a
serpent before h i m ( E x . v i i . 9)." T h e t w o of them rose in great haste
a-nd w e n t to the gate of the king, requesting permission to enter his
presence. "Greetings now, O servants of the king. W e ask y o u to get
permission for u s . " W h e n the doorkeepers s a w t h e m standing a t the

4 6
Most of the P material (Ex. vi. 2-vii. 13) is passed over.
 Moses a n d A a r o n enter E g y p t 19

gate, they quickly w e n t in. T h e y themselves got permission t o enter.

4 7
T h e y said to h i m , " O K i n g , permit u s (to speak to y o u ) n o w on b e ­
half of those t w o w h o c a m e to y o u recently, a n d spoke to y o u t h a t y o u
m a y release Israel. T h e d a y t h e y c a m e to y o u , their heads w e r e lowered
and t h e y addressed y o u in great fear, b u t t o d a y t h e y s t a n d a t the g a t e
of the king, their heads raised, like a lion a n d lioness. T h e y request
permission from y o u to enter y o u r presence. If y o u will, grant t h e m
permission."
4 8
T h e king said to his counsellors, " W h y should w e grant t h e m per­
mission to enter ? I k n o w them. T h e y are t w o brothers w h o will address
a speech to me t h a t is b e y o n d their station."
H i s counsellors said, " P e r m i t t h e m to enter a n d listen to w h a t t h e y
4 9
h a v e to s a y . " H e m a d e reply to them, " O doorkeepers, tell t h e m to
come in, t h a t w e m a y hear w h a t t h e y h a v e t o s a y . " T h e servants w e n t
out to them q u i c k l y a n d told them, "Come in to the king. E n t e r in
peace, O brothers, a n d tell the king all y o u w a n t . "
H o w good it w a s to see t h e m entering the king's presence—goodness
and favour encompassing them. W h e n t h e y reached h i m a n d stood
before him, t h e y g a v e him a n d all his counsellors the greeting. P h a r a o h
raised his eyes a n d s a w them standing w i t h uplifted expressions—more
so than t h e y h a d been before. H e said to them, " S p e a k , brothers, t h a t
all the counsellors m a y hear." W h e n the counsellors s a w them, t h e y
were greatly astonished a t t h e m a n d said, " T h e r e is none like t h e m
here. A m o n g the E g y p t i a n s there is none like them. W e are sure these
are good men; there is no h a r m in them, for their appearance s h o w s
their inner state. T h e y are y o u n g m e n ; t h e y are like t w o lights in y o u r
presence."
(Pharaoh said to them), " Y e s , it is as y o u believe, for their speech
is b e y o n d their status. N o w y o u will hear them a n d y o u will k n o w
w h e t h e r t h e y are harmful or not! I permit them to speak n o w all t h e y
w a n t to s a y to me. S a y w h a t y o u w i s h , O brothers, a n d if it is e a s y for
me I will do it."
T h e y said to him, " 0 K i n g , w e only w a n t y o u to hear from u s w h a t
our M a k e r has said. T h u s h a s H e spoken, L e t Israel g o ! , j u s t as H e said
on the first occasion (ref. to E x . v . 2 ) . W e are sent to y o u n o w b y H i m ,
t h a t y o u m a y let our congregation go w i t h us. W e k n o w t h a t in y o u r
eyes w e are nothing, but w e are emissaries from the L o r d of all."
P h a r a o h answered a n d said, " T h i s king, in whose n a m e y o u h a v e
come as emissaries—what wonders h a s he n o w in y o u r h a n d s ? W h o is
he ? If there is a n y sign or wonder from h i m in y o u r h a n d , let the like
of it be performed before y o u as is fitting." (Ref. to E x . vii. 9.)

1 8 4 9
" Add. as L. Or "What! Give them permission ?' Pe Nun Verbs often
lose Nun in the Perfect.
 20 Book I F r o m the Call of Moses to the E x o d u s I. §§.4.5
(Moses a n d A a r o n ) said, " H e h a s not sent us to y o u without a sign
a n d wonder, in order t h a t y o u m a y believe t h a t H e is true G o d . H e
w o u l d not h a v e sent requesting this people from y o u h a d H e not k n o w n
t h a t truth is not w i t h y o u . T h e y are pledged in H i s h a n d b y a w o r d ,
5 0
a n d the time for i t h a s arrived. T h e i r L o r d desires the redemption of
t h e pledge n o w , a n d H e desires to t a k e H i s o w n property."
P h a r a o h said, " I f there is a sign or wonder, manifest them here and
now. S h o w w h e t h e r y o u r mysteries are true or not."

§.5 § 5. T H E F I R S T JUDGEMENT
W h e n t h e y heard w h a t P h a r a o h the king said, their heart w a s em­
boldened a n d t h e y w e r e g r e a t l y strengthened. Aaron threw down his
rod before Pharaoh and it became a serpent ( E x . v i i . 1 0 ; T a r g . ) — a ter­
rifying sight! P h a r a o h a n d all his counsellors looked a t it a n d great
dread fell upon them. T h e serpent opened its mouth before P h a r a o h as
though it w o u l d come intending to s w a l l o w h i m u p , and it fixed its
e y e s like lightning t o w a r d s h i m , as if coming w i t h intent to burn him
up. P h a r a o h looked a t his assembled counsellors a n d began to seek
a d v i c e on immediate action. H i s counsellors said t o him, " O K i n g , w e
a n d y o u are in a dilemma. T h i s is a great miracle, the like of w h i c h w e
h a v e not seen. W e believe t h a t there is none like it in the whole land
of E g y p t , not since t h e d a y it w a s created. S e n d w o r d now, summon
all the sages, to see w h e t h e r t h e y k n o w w h a t this wonder is, whether it
is the w o r k of sorcerers, for it is in their p o w e r to tell y o u , O K i n g . "
|i H e a r w h a t P h a r a o h answered them, his heart full of extreme dis­
quiet—it w a s like iron. H i s servants, w h o stood about the palace, were
n o w unable to leave the door of the palace to go outside. " I k n o w they
are disquieted like m e " (said P h a r a o h ) , a n d are unable to m o v e to
right or left."
A l l the servants w h o w e r e outside fell on their faces in great fear
(when t h e y heard this). " I f a c r y of shame were to be cast against m e
a n d all w h o listen t o m e c r y ' H e is to be blamed' against m e — I f I knew
t h e y w o u l d do this, I w o u l d not g i v e them permission to come to me,
nor w o u l d I myself d e s p a i r — I w h o a m like those w h o go into battle
victoriously a n d o v e r t a k e their enemies—whom t h e y do not even
know!"
W h e n the servants outside heard t h a t the king w a s himself in a
dilemma, the c a m e a n d stood in his presence; t h e y said to him—from
a d i s t a n c e — " T e l l us w h a t y o u w a n t us t o do." H e replied, " Q u i c k l y
81
bring t o m e the sages a n d sorcerers."
T h e y arose a t once in great fear, a s quick as a flash, a n d told these,
" M a k e haste n o w to P h a r a o h the king, for he is in great anxiety. H i s
5 0 6 1 A
I.e. the redemption of the pledge. But consistently 'philosophers' for 'sorcerers'.
I. §.5 T h e First Judgement 21
b o d y is w e a k a n d he is faint." T h e y got u p a n d followed t h e m in con­
siderable wonderment. W h e n t h e y c a m e a n d looked o v e r the gate of
Pharaoh's palace a n d s a w h i m a n d all his servants frozen w i t h fear,
t h e y passed through a n d entered the presence of P h a r a o h the king.
T h e y found him fainting, the serpent in front of h i m menacing, w h i l e
he w a s in terror of the serpent lest it should s w a l l o w h i m .
Moses a n d A a r o n w e r e like t w o lights, their faces g i v i n g light in
Pharaoh's abode. W h e n the sages and sorcerers arrived, t h e y addressed
P h a r a o h the king, " D o not b e afraid of it. I t will soon depart. B r a c e
yourself n o w . "
T h e magicians said, " W e are able to do the like of t h a t . T h e s e m e n
will not get the better of y o u . W e shall do the same as this (wonder) in
y o u r o w n presence. If these are the doings of sorcerers, then w e are
truly the chief of sorcerers. T h i s is a most shameful thing, t h a t the
heart of a king like y o u should be in such terror o v e r the w o r k of sor­
cerers. N o w w e shall do the same deed before y o u r v e r y e y e s ; then y o u
will know w h o are the conquerors a m o n g u s . "
(Pharaoh said), " W i n m y battle, for I a m overcome in the face of
this serpent. I shall not keep y o u r offices for y o u unless, on the occasion
of such an hour as this, wonders a n d signs pass before me. I h a v e not
seen the like of this m a r v e l since the d a y I w a s born. W e r e I not g r e a t l y
encouraged b y the sight of y o u , m y spirit w o u l d depart from m e . "
"Console yourself! D o not be afraid of it, for w e h a v e in our p o w e r
something t h a t is greater t h a n it in skill." T h e y c a s t d o w n their rods
a n d they all became serpents around it ( E x . vii. 1 2 ) . P h a r a o h a n d all
his counsellors looked a t the serpents w h i c h the sorcerers h a d brought
into being—a wondrously j o y o u s sight (for them). ( S a i d t h e y ) , " T h e
brothers do not glory over us n o w ! "
T h e serpent looked to its right a n d to its left a n d s a w the other ser­
pents ganging u p against it. I t opened its mouth a n d s w a l l o w e d t h e
whole lot in a flash ( E x . vii. 1 2 ) ; then it turned on P h a r a o h seeking to
swallow him too. H i s b o d y became even w e a k e r t h a n it w a s . T h e sor­
51
cerers stood in great confusion " and essayed to produce something to
crush it, b u t t h e y were unable to do a n y t h i n g to it. W h e n P h a r a o h s a w
t h a t the sorcerers were defeated, he h a d t o y i e l d t o Moses a n d A a r o n .
H e said to them, " D r i v e off the serpent q u i c k l y from m y palace. M y
spirit despairs because of it a n d I a m in great a n d terrible distress.
T h a t w h i c h y o u demand I will do for y o u . B e patient, for y o u r d e m a n d
is in y o u r o w n hands. T h e evening d r a w s near a n d there is no oppor­
52
t u n i t y during the d a y to speak a n d listen t o y o u . T h i s is a m i g h t y
serpent and m y heart is terrified of it, a n d m y spirit is w e a k before it.
D r i v e it a w a y n o w from m y presence. If it remains another hour before

6 2
*ia Or = nn»33, 'in shame'. Lit. 'room'.
 22 Book I F r o m the Call of Moses to the E x o d u s I. §.5
m e , I shall die. I fear lest it swallow u p e v e r y t h i n g else." W h e n it
s w a l l o w e d u p the rods, consternation increased, for it swallowed u p all
t h e serpents a n d y e t there w a s no increase in its size! " I t is (still)
h u n g r y , for it looks as though it w o u l d s w a l l o w m e u p too. M y spirit is
n o t a t ease a s long as the serpent is w i t h m e in the palace. A l l the limbs
53
of m y b o d y are lifeless because of it. Undeniable is this miracle w h i c h
y o u h a v e manifested. I t is a sign demonstrating its reality. T a k e it
a w a y a n d depart. C o m e again in the morning a n d I shall speak the
t r u t h to y o u . "
A a r o n stretched out his h a n d , a n d behold the serpent became a rod
as it h a d been before!
Praised be the doer of wonders, w h o does
w h a t H e wills w i t h all t h a t is H i s .
A t the approach of evening Moses a n d A a r o n departed, their hearts
filled w i t h exultation, h a v i n g beheld the t r i u m p h of their G o d as H e
protected t h e m a n d subdued their foes before them w i t h H i s tremendous
power. A f t e r their departure, P h a r a o h began to devise evil. H e said to
his servants, " I shall go out t o m o r r o w for a pleasant w a l k b y the river.
If Moses a n d A a r o n come in the morning, s a y to them, " T u r n b a c k !
T h e king is off to w a r . P h a r a o h is in secret session w i t h his servants."
T h e k n o w e r of m y s t e r i e s reveals P h a r a o h ' s secrets!
Then the Lord said to Moses, " S e t forth in the morning ( E x . vii. 1 5 ;
T a r g . ) ; go to the river to meet P h a r a o h , for he has planned his de­
parture for the w a t e r in the morning in order to flee from me, lest he
encounter y o u . Declare to h i m on m y authority w i t h bold heart, "Let
my people go, that they may serve me" ( E x . v i i . 1 6 ; T a r g . ) .
If y o u refuse to let m y people go, the w a t e r of the river will be
smitten a n d will flow w i t h blood.
If y o u refuse to let m y people go, y o u will be oppressing the living
5 4
a n d h a r m i n g the d e a d .
If y o u refuse to let m y people go, then the whole land of E g y p t
will b e d e s t r o y e d through oppression.
If y o u refuse to let m y people go, y o u yourself a n d all the E g y p t ­
ians w i t h y o u will perish.
Behold, I will strike the Nile with the rod that is in my hand a n d all
the w a t e r it contains will be turned into blood ( E x . vii. 1 7 ; T a r g . ) .
T h e perfect ones arose as their L o r d h a d c o m m a n d e d them, a n d they
found P h a r a o h standing b y the river. P h a r a o h looked a n d s a w them
a t once. H e stood there in g r e a t consternation—never w a s there the
like of i t ! H e looked a t his chief ministers a n d said to them in an under­
tone, " W e h a v e m a d e a mistake in w h a t w e h a v e done. I came out to

6 3 6 4
Lit. 'empty'. Lit. 'the speakers and the silent ones', a common fig. for 'the
living and the dead'.
I. §§-5,6 T h e Second J u d g e m e n t 23

the w a t e r hoping to escape from them, and lo, t h e y h a v e come out to

meet m e right here. U n d o u b t e d l y t h e y possess the secrets of the astro­
logers, knowing the inner things of minds through them. Y e s t e r d a y m y
spirit would not rest from turmoil, a n d likewise I a m in turmoil t o d a y ,
for m y distress is a c u t e . "
"Greetings to y o u , O K i n g , " the prophets said, " W e h a v e come n o w
to y o u with a message from the T r u e One, as follows: The Lord, the
God of the Hebrews h a s declared, 'Let my people go, thai they may serve
me' ( E x . vii. 1 6 ; T a r g . ) . Y e s t e r d a y y o u said to us, 'Come in the morning
that I m a y give y o u true answer.' W e l l , w e h a v e come to y o u w i t h o u t
delay. Tell us w h a t y o u h a v e decided to do w i t h us. If y o u refuse to let
66
o u r people go, we will strike the river, a n d it shall be turned into
blood ( E x . vii. 1 7 ) , a n d y o u will suffer along w i t h all y o u r people a n d
the whole land of E g y p t . B e c a u s e of y o u all t h a t it contains will be
smitten. T h e spirit of life in the w a t e r s will die a n d t h e y will be
56
c h a n g e d through being turned into blood."
B u t a proud attitude took hold of him and he refused to listen to
them. H i s attitude w a s stiffened because he w a s suffering.
A proud attitude took hold of him a n d he refused to listen to t h e m ;
57
his mind w a s d u l l e d because of the affliction he w a s enduring.
A proud attitude took hold of him a n d he refused to listen to t h e m ;
8 8
his tongue w a s hardened, so m u c h t h a t it b e c a m e w e a r y .
A proud attitude took hold of him a n d he refused to listen to t h e m ;
his mouth, because it poured out w r a t h , w a s given bitter w a t e r to
drink.
A proud attitude took hold of him a n d he refused to listen to t h e m ;
59
he w a s a branch sprouting forth burning f i r e .
A proud attitude took hold of him and he refused to listen to t h e m ;
his voice w a s m i g h t y , but m e m o r y of him will be cut short!

§ 6. T H E S E C O N D J U D G E M E N T §.6
W h e n the t w o prophets s a w the stubbornness revealed to them, t h e y
began to do w h a t their L o r d h a d c o m m a n d e d them. And the Lord said
to Moses, "Say to Aaron, 'Stretch out your hand ( E x . vii. 1 9 ; T a r g . ) over
the river a n d smite it, a n d it will become blood throughout the whole
60
of E g y p t , even among the trees and a m o n g the s t o n e s . ' "
H a p p y are those a l r e a d y dead, for he will kill
the living w i t h his o w n h a n d !
I t w a s done mightily throughout the whole of E g y p t . P h a r a o h w a s
standing b y the river, his head b o w e d d o w n before it a n d unable to go
5 5 5 6 6 7 A 5 8
Lit. 'my'. Lit. 'deviate'. So . Cf. -rp-> = slow (of speech). Lit.
6 9 A 8 0
'accursed'. So ; this verse obscure. Cf. the end of Ex. vii. 19, where the
ref. is to different forms of wood and stone.
24 Book I F r o m the Call of Moses to the E x o d u s I. §.6

close to it. T h e T r u e One proclaimed within him, " O guilty one, w h y

do y o u kill the living w h o h a v e committed no crimes ? If the tributary
6 1
of E d e n is smitten this d a y , h o w will anyone reach it a n d then go
b a c k in the s a m e state as he w a s ? W h e n it reaches y o u , y o u will be
slain. Y o u shall not l i v e ! Y o u r s h a m e is recorded for the generations!"
T h e r e w a s v e r y great affliction throughout all E g y p t from the time
62
h e smote the river. I t s offshoots, Gihon i t s fellow, and the Tigris a n d
E u p h r a t e s w e r e prepared to set forth to e x a c t revenge, b u t t h e y were
unable to come t o the land of E g y p t . T h e y raised a c r y to the Creator
6 3
of W a s t e a n d V o i d , " W e request y o u to e x a c t vengeance on P h a r a o h
for our brother." " G o in peace," H e said to them i n w a r d l y , " I a m the
one w h o redeems blood. I t will be e x a c t e d in the end."
Pharaoh turned and went into his house ( E x . vii. 2 3 ; T a r g . ) , his
attitude hardened a n d anger welling u p in him.
Pharaoh turned and went into his house, an e n e m y to the world and
a foe t o creation.
8 4
Pharaoh turned and went into his house, after he h a d v e x e d the
living a n d the dead.
Pharaoh turned and went into his house, all t h e E g y p t i a n s in the
grip of affliction because of him.
Pharaoh turned and went into his house, the debts of the living and
65
the d e a d h e a p e d upon h i m for seven d a y s (cf. E x . vii. 2 5 ) .
T h e E g y p t i a n s remained in affliction, being also severely oppressed,
while Moses a n d A a r o n like t w o lights shone a m o n g the stars of S a r a h
and Abraham.

GOD'S T H I R D A D D R E S S TO P H A R A O H

T h e T h i r d A d d r e s s proclaimed before t h e m t h e y took and delivered

before the king of E g y p t . T h e y arose w i t h it a t once and delivered it
before h i m , b u t he refused to listen to it. "Thus says the Lord, 'Let my
people go,' that they may go t o H i m t o worship Him ( E x . viii. 1 ; T a r g . )
6 6
a n d c a r r y out H i s w i l l ; but if you refuse to let them go ( E x . viii. 2 ) , H e
will do a great w o n d e r on y o u . B e h o l d , H e will destroy all y o u r borders
w i t h frogs. H e h a s uttered an excellent s t a t e m e n t — H e does not m a k e
it in v a i n ! T h e frogs will come u p a n d enter y o u r house; t h e y will
d e v o u r y o u r provisions. Y o u will not be able to stop them. ( T h e y will
come) into y o u r bedrooms a n d on to y o u r couches. T h e y will burst
4 1 8 2
I.e. the Nile. Pishon's (the Nile's): for the four rivers see Gen. ii. 10-14.
8 8
This was a Gnostic term (see Grant, op. cit. p. 47). Although there is no pure gnos­
ticism in Samaritanism, the request of the rivers here reminds one of gnostic ideas about
8 4 A 8 5 A 8 8
emanated creators. Or 'provoked'; 'ensnared'. 'driven to'. Normally
A
mxn rendered '(behold) I' = iii*, L til t» . It is possible that this form reflects a
proper name of God derived from Ex. iii. 14.
I. §§§.6,7,8 The Fourth-Tenth Judgements 25

y o u r ears and expel y o u r sleep. ( T h e y will come) into y o u r baking-

ovens and y o u r kneading-troughs ( E x . viii. 3-4). Y o u yourself will b e
afflicted. N o n e will go near y o u . On y o u a n d y o u r people, on all y o u r
servants, the frogs will climb. W e h a v e w a r n e d y o u before y o u re­
taliate. If y o u do not listen, y o u yourself are a murderer."
H e refused to listen to their speech a n d w o u l d not consider them a t
all. H e hardened his heart a n d refused t o heed them.

§ 7. T H E T H I R D JUDGEMENT
And the Lord said to Moses, "Say to Aaron, 'Stretch out your hand
with your rod over the rivers . . . and cause frogs to come upon a n d cover
all the land of Egypt ( E x . viii. 5 ; T a r g . ) , a n d the enemies of the con­
gregation will be oppressed b y t h e m . ' "
T h e t w o prophets did as their M a k e r h a d c o m m a n d e d them. F r o g s
came u p over the whole l a n d of E g y p t . G r e a t w a s the affliction t h a t
w a s wrought there! T h e river s w a r m e d a n d the houses w e r e filled (with
them). Bodies wore in torment, souls in a g o n y , hearts in anguish. W h e n
Pharaoh s a w the sentence w r o u g h t on him, he summoned the sorcerers
to m a k e an end of it. T h e y performed their s o r c e r y — a s a result the
judgement on P h a r a o h w a s intensified! T h e y succeeded in smiting, b u t
were unable to heal. T h e king w a s in great distress. T h e sorcerers on
w h o m he relied were collapsing!
T h e method of all physicians w h o c a m e to a sick person w a s to g i v e
him medicines to drink, perchance he might be healed. T h e s e sorcerers
came to their king, w h o w a s a loathsome sight during the judgements
w h i c h were ever intensified. W h e n P h a r a o h realized t h a t there w a s no
cure from them, he cried to Moses a n d A a r o n , " P r a y to y o u r L o r d w h o m
y o u worship, t h a t H e remove from m e this great sentence (cf. E x .
viii. 8). M a k e speed in p r a y i n g for m e n o w , a n d I will let the people go
t h a t t h e y m a y sacrifice to the L o r d . "
T h e t w o of them w e n t out and p r a y e d as he h a d requested ( E x . viii.
1 2 ) . T h e frogs ceased from him and his servants, but when Pharaoh saw
that there was a respite, he hardened his heart and would not listen to them
( E x . viii. 1 5 ; T a r g . ) . H e said, " W e h a v e borne the judgement a n d w e
will not let the people g o . "
I t w a s as though the T r u e One were s a y i n g to h i m ,
" Y o u r destruction is a t h a n d . "

§ 8. F O U R T H - T E N T H JUDGEMENTS
THE FOURTH JUDGEMENT
Then the Lord said to Moses and Aaron after this, "Strike the dust of
the earth, that it may become gnats." ( E x . viii. 1 6 ; T a r g . ) . T h e y d i d as
26 Book I F r o m the Call of Moses to the E x o d u s I. §8
67
the L o r d h a d c o m m a n d e d . G n a t s c a m e into b e i n g throughout the
l a n d of E g y p t . All the dust of the earth became gnats ( E x . viii. 1 7 ; T a r g . ) ,
oppressing the living a n d h a r m i n g all the dead. T h e sorcerers realized
68
t h e y themselves w e r e overcome, for t h e y started to drive them off,
b u t w e r e unsuccessful. W h e n the sorcerers s a w t h a t t h e y were them­
selves v i c t i m s , t h e y said to P h a r a o h , "This is the finger of God ( E x . viii.
1 9 ; T a r g . ) . I t is not within our p o w e r to fight the G o d of the prophets.
K n o w t h a t their G o d is a doer of wonders ( E x . x v . n ) . T h e y are able
to destroy and build u p , while w e destroy, b u t cannot build u p w h a t
y o u desire."
P h a r a o h said to them, " B e g i n for me the ending of y o u r decree from
6 9
m e . D o not tire yourselves this d a y . R e s t r a i n y o u r evil intent. Pre­
pare greater retaliations t h a n these. B e wrathful against them." T h e y
w e n t out, leaving h i m confounded a n d his face ashen. T h e gnats con­
tinued on him, till it w a s said of him, " T h e flies are fed b y the power of
7 0
G o d as revenge on y o u . T u r n b a c k from y o u r error and release Israel,
else E g y p t will b e ruined b y H i s p o w e r . "
71
H e fell silent a t this statement a n d w o u l d not consider it a t a l l .

THE FIFTH JUDGEMENT

Before the d a y ended, flies came a n d behold there w a s great darkness.

T h e r e appeared there exceedingly m a n y flies, w h i c h prevailed over
the E g y p t i a n s .
E x t e n s i v e darkness w a s seen there, accompanied b y heat which
destroyed their sons.
The land was ruined by reason of the flies ( E x . viii. 2 4 ; T a r g . ) , as
t h e y consumed their children while y e t alive.
The land was ruined by reason of the flies—sorrows within and
dearth w i t h o u t .

W h e n P h a r a o h the king w a s distressed, he called Moses and Aaron,

w i t h heart full of fear, " I f y o u w a n t to leave the land of E g y p t , go,
sacrifice to your God within the land" ( E x . viii. 2 5 ; T a r g . ) . T h e y an­
swered as one a n d said, " O K i n g , w e cannot c a r r y out this command.
7 2
Y o u s a y t h a t there are t w o g o d s in the universe, one in heaven and
another on e a r t h ; b u t w e s a y t h a t there is only one G o d , sole Creator
of heaven a n d earth. Y o u s a y t h a t spirits are shared among the dead
a n d the living, b u t w e speak of soul and spirit, referring the soul to the

6 7 A 6 8
Lit. 'ran'; 'rose up'. A different reason from that of Ex. viii. 18 (P), where
6 9
they tried to bring forth gnats magically and failed. I.e. Pharaoh's command to
7 0
them was now rescinded. I.e. the flies are fed by the corpses of the dead.
7 1 7 2
There is considerable abbreviation here. Ex. viii. 20-23 (J) is passed over. So K.
 The Fourth-Tenth Judgements 27

73
b o d y and the spirit to the l i v i n g . T h e governing of living h u m a n
beings is b y both soul a n d spirit; the governing of the d e a d is suf­
ficiently done b y soul. Y o u s a y the eating of flesh is not permissible.
W e w a n t to slaughter a n d sacrifice cattle. Y o u worship animal forms,
b u t w e sacrifice animal flesh to our G o d . T h e r e is a considerable dif­
ference between us. I t is not permissible for us to sacrifice a n y w h e r e
b u t in the desert. If w e were to sacrifice w h a t is abominable in the sight
of the E g y p t i a n s , t h e y w o u l d quickly stone us ( E x . viii. 2 6 ) . F o r a
period of three d a y s w e shall journey into the desert a n d sacrifice to
the L o r d , the G o d of our fathers." ( E x . viii. 2 7 . )
(Pharaoh said), " P r a y now to the L o r d a n d remove these flies w h i c h
cause me sore distress, so t h a t m y b o d y is w e a k " ( E x . viii. 2 8 ) . T h e y
said to him, " W e shall p r a y a n d remove them from y o u , b u t do not
deceive us as y o u usually d o " ( E x . viii. 29). Moses p r a y e d to the L o r d
( E x . viii. 30) and H e r e m o v e d the flies ( E x . viii. 3 1 ) , but Pharaoh
hardened his heart and he did not let the people go ( E x . viii. 3 2 ; T a r g . ) .
A s long as the judgements upon P h a r a o h were great, his attitude w a s
one of pride a n d continued stubbornness.

7 4
THE SIXTH JUDGEMENT
75
After this fifth judgement the p o w e r of the L o r d d e s t r o y e d their
cattle. A s long as his attitude w a s h a r d a n d presumptuous, judgement
w a s increased upon him. Moses testified to him, swearing to him t h a t
whenever he let the people go, further judgement w o u l d not come
his w a y .

THE SEVENTH JUDGEMENT

And the Lord said to Moses and Aaron, "Take ashes from the kiln and
let Moses throw them towards heaven" ( E x . ix. 8 ; T a r g . ) . T h e great
prophet Moses took ashes of the kiln after t h a t a n d scattered them
upwards. T h e y became spreading ulcers, burning the bodies of living
76
people ( E x . ix. 1 0 ) . T h e n a great c u r s e appeared amongst all the
E g y p t i a n s . T h e y tasted the bitterness of death while t h e y y e t lived.
T h e i r bodies died while their spirits suffered.
T h e sorcerers were unable to oppose Moses, for t h e y were d u m -
founded because of the ulcers ( E x . ix. 1 1 ) , their flesh ulcerated, their
7 3 A
Obscure; so . The 'living', frequently fig. by this idiom; presumably the contrast
between body and 'speakers' is intended as a contrast between lifeless corpse (so a?SI ?)
7 4
and living (uttering) being. The plagues of cattle and boils—Ex. ix. 1-21—are
almost passed over. They are from J and P (J being specially abbreviated, it seems).
The plague of hail (beginning with E — E x . ix. 22 fi.) receives considerable attention.
7 5 1 7 8
There may be a verb missing before ^opn ?. K 'sickness'.
28 Book I F r o m the Call of Moses to the E x o d u s I. §.8
tongue stuttering, their souls in torment, a n d their bodies fainting. B u t
P h a r a o h hardened his heart a n d w o u l d not release the people ( E x .
7 7
ix. 1 2 ) .

7 8
THE EIGHTH JUDGEMENT

And the Lord said to Moses, "Stretch forth your hand toward heaven,
that there may be hail in all the land of Egypt ( E x . ix. 2 2 ; T a r g . ) , killing
cattle a n d destroying all fruits.
That there may be hail in all the land of Egypt, uprooting roots a n d
stripping branches.
That there may be hail in all the land of Egypt, felling trees a n d
w a s t i n g crops ( E x . ix. 2 5 ) .
That there may be hail in all the land of Egypt, punishment for the
g u i l t y w h o do not believe in G o d .

A s long a s there w e r e men a n d beasts in the field the hail descended on

t h e m ( E x . i x . 2 5 ) . T h e y died in a t w i n k l i n g — a great punishment!
T h e r e w e r e in the land of E g y p t smashed trees a n d w a s t e d crops.
T h e r e w a s consuming fire in the midst of the hail, burning the living
7 8 a
a n d t h e d e a d ( E x . ix. 2 4 ) . Out of the fear he w a s experiencing
P h a r a o h the king g a v e in t o the great prophet Moses and said, "The
Lord is in the right. I and my people are in the wrong" ( E x . ix. 2 7 ; T a r g . ) .
H e cried out before Moses from his great distress a n d said, " P r a y to the
L o r d to stop this hail a n d quieten this thunder w h i c h distresses m y
heart, a n d I will let the people go a t once, t h a t t h e y m a y offer sacrifices
t o the L o r d . " (cf. E x . ix. 2 8 . )
T h e prophet Moses stretched out his hands before the L o r d , and the
hail a n d rain w e r e brought to a n end. ( E x . i x . 33.) T h e thunder w a s
stilled a n d P h a r a o h ' s heart b e c a m e strong again a t t h a t v e r y moment,
b u t he d i d not let the people go as the L o r d h a d commanded him
( E x . i x . 35).

7 9
THE NINTH JUDGEMENT

Then the Lord said to Moses, "Stretch out your hand over the land of
Egypt, that locusts may come up ( E x . x . 1 2 ; T a r g . ) , bringing severe
punishment upon the E g y p t i a n s , more severe t h a n the seven previous
80
judgements."
7 8 A A
" According to E x . ix. 12 God hardened the heart of Pharaoh. D , L The Seventh
7 8 a
Address. The whole J passage—Ex. ix. 13-21—is passed over. The J passages
7 9
here (Ex. ix. 23a, 24a) are not ref. to. The long J passage (x. 1 - 1 1 ) is passed
8 0
over and the commentary resumes at E (x. 12). There is confusion over the
number of plagues (cf. Book II, passim), depending on whether thefirstwas the serpents.
 The Fourth-Tenth Judgements 29

W h e n Moses stretched forth his h a n d , a multitude of locusts c a m e

81
u p and obscured s i g h t of the land. I t w a s darkened b y them, a n d t h e y
consumed the (fruit of the) trees a n d fed on the plants ( E x . x . 1 5 ) . T h e y
destroyed the houses a n d plundered the food. T h e spirit of P h a r a o h the
8 2 8 3
king w a s straitened because of i t a n d his h e a r t w a s a s though dead.
H e summoned Moses a n d A a r o n a n d said, " P r a y to the L o r d to r e ­
m o v e this death from m e . " ( E x . x . 1 7 . )
Moses requested his L o r d a n d his request w a s f a v o u r a b l y a n s w e r e d
( E x . x . 1 8 ) . H e turned a v e r y strong w e s t w i n d a n d m a d e it to blow on
the R e d S e a ( E x . x . 1 9 ) , but he hardened his heart and he** did not let the
8 5
children of Israel go ( E x . x . 2 0 ; T a r g . ) .

8 6
THE TENTH JUDGEMENT
Then the Lord said to Moses, "Stretch out your hand toward heaven,
that there may be darkness ( E x . x . 2 1 ) ; throughout the l a n d of E g y p t . "
Moses did as his L o r d c o m m a n d e d him a n d stretched out his h a n d ,
a n d there c a m e intense darkness to the sight of the E g y p t i a n s . T h e y
s a w no light in the land for three d a y s , a n exceedingly bitter prison, a
prison of darkness ( E x . x . 2 2 ) .
87
A l l the f a t e d were imprisoned in it, a d a r k prison-house in w h i c h
no light w a s to be seen. A l l those imprisoned therein w e r e in a state of
confusion; b u t all the H e b r e w s h a d before them a light shining on
them, whereas the E g y p t i a n s w e r e as people fettered in iron behind
them ( E x . x. 2 3 ) .
Pharaoh m a d e haste to Moses the third d a y . H e s u m m o n e d Moses
a n d A a r o n ; he cried before them, not seeing them, a n d said, " O Moses,
open u p the prison in w h i c h I a m a prisoner, a n d let m e out of it, a n d
I will let y o u r people go out from E g y p t a t once." ( E x . x . 2 4 . ) T h e
prophet Moses opened the prison of darkness a n d let P h a r a o h a n d all
the assembly of the E g y p t i a n s go out of it.
W h e n morning came, the great prophet Moses stood before P h a r a o h
a n d said to him, "Release the people as y o u promised." P h a r a o h the
king answered w i t h great treachery, " L e a v e y o u r belongings behind,
and go, offer sacrifice! ( E x . x . 2 4 b . ) Moses said to h i m , " W e c a n n o t go
forth without our cattle, for w e m e a n to m a k e offerings from t h e m "
( E x . x. 2 5 - 6 ) . P h a r a o h hardened his heart a n d refused to let t h e m go
from his possession ( E x . x . 2 7 ) . H e rebuked Moses a n d said to h i m ,
" L e a v e me. Y o u are not to see m y face a g a i n ! If I see y o u a g a i n I shall
order y o u r execution" ( E x . x . 2 8 ) . Moses said to him, "As you say"
( E x . x. 2 9 ; T a r g . ) .
8 1 8 2 8 8
For itn. Or 'because of the darkness', "pap often = bap. So L . D 'future'.
8 4 8 5
Or, as Ex. x. 20 'the Lord hardened'. The J tradition (x. 16-19) is not
8 4 A 8 7
faithfully reproduced here. D The Tenth Address. Lit. 'sons of the dead',
i.e. 'potentially dead'.
 30 Book I F r o m the Call of Moses to the E x o d u s I . §§.8,9

T h e pillar of cloud descended w i t h great

m i g h t a n d the L o r d addressed him in his
88
hearing.

8 9
§ 9. T H E E L E V E N T H JUDGEMENT

The Lord said to Moses, "Yet one plague more I will bring upon
Pharaoh and Egypt. Afterwards he will let you go ( E x . x i . 1 ; T a r g . ) .
A f t e r this tenth judgement, about midnight, m y glory will come d o w n
( E x . x i . 4) a n d s l a y all the firstborn in the land of E g y p t , of the first­
born of P h a r a o h w h o w o u l d sit on Pharaoh's throne, a n d also the first­
born of the m a i d s e r v a n t w h o is behind the mill, a n d the firstborn of
90
the cattle a n d the firstborn of the c a p t i v e s ( E x . x i . 5). T h e r e shall b e
heard a great c r y , such as h a s never been and never again will b e "
( E x . x i . 6).
Moses repeated w h a t w a s said to P h a r a o h the king, bearing witness
to it, so t h a t he might be free of him. " T h u s said the L o r d , the G o d of
the w o r l d , ' L e t the sons of my firstborn ( E x . iv. 2 2 ; T a r g . ) go, t h a t t h e y
m a y serve me. If y o u do not let them go, H e will kill y o u r firstborn son
a n d all the firstborn in y o u r land. All these your servants shall come
down to me a n d ask m e to leave, myself a n d all the people w h o follow
m e ( E x . x i . 8 ) , and after that I will go out (ibid. T a r g . ) .
T h e w o r d of the L o r d came, " L e t him b e ! H e will not listen though
m y wonders are m a n y (cf. E x . x i . 9). T h e time for his destruction has
d r a w n near." And the Lord hardened Pharaoh's heart, and he did not let
the people of Israel go out of his land ( E x . x i . 1 0 ; T a r g . ) .

PREPARATION FOR DELIVERANCE

T H E FIRST MONTH

The Lord said to Moses and to Aaron, after these wonders that had
gone before, "This month shall be for you the beginning of months
( E x . xii. 1 - 2 ; T a r g . ) , the end of affliction a n d the beginning of relief.
This month shall be for you the beginning of months, the inaugu­
ration of f a v o u r a n d the conclusion of disfavour.
This month shall be for you the beginning of months, the end of
punishment a n d the beginning of rest.
This month shall be for you the beginning of months, the entrance of
good a n d the exit of evil.

8 8 8 9 A
This verse a later add., further expanded in L . D The Eleventh Address. In
Book I, seeing that the serpents constitute plague one, the firstborn counts as the
8 0
eleventh, but cf. also Book II, passim. Not mentioned in the text, i.e. in Ex. xi. 5,
but apparently from Ex. xii. 29.
 The Eleventh Judgement 31

This month shall be for you the beginning of months, the g a t e w a y

to blessings a n d the end of cursing.
It shall be the first month of the year ( E x . xii. 2 ; T a r g . ) , from w h i c h
9 1
will c o m e all the y e a r s of the world.
I n it I created the w o r l d ;
I n it the w a t e r s of the F l o o d dried u p ;
I n it S o d o m w a s o v e r t h r o w n ;
I n it I b e g a n the judgements;
I n it I destroyed the T o w e r ;
I n it I will bring them to an end;
I n it I will destroy E g y p t :
T h u s the beginning of the months is m a d e like T h e Beginning
B E R E S T T H ) , w h i c h w a s m a d e the start of Creation.
On the first d a y I created h e a v e n a n d e a r t h ;
On the second d a y I spread out the firmament on h i g h ;
On the third d a y I prepared a dish a n d gathered into it all kinds
92
of good t h i n g s ;
On the fourth d a y I established signs, fixing times, completing m y
greatness;
On the fifth d a y I revealed m a n y m a r v e l s from the w a t e r s ;
On the sixth d a y I caused to come u p out of the ground v a r i o u s
living creatures:
On the seventh d a y I perfected holiness. I rested in it in m y o w n
93
glory. I m a d e it m y special portion. I w a s g l o r i o u s in it. I established
94
y o u r name then a l s o — m y n a m e a n d y o u r s therein as o n e , for I
established it a n d y o u are crowned w i t h it.
Therefore on the first d a y of the first month m a k e it k n o w n a n d g i v e
t h a n k s for it. W h e n y o u are in it (the first month, first d a y ) , y o u will
9 5
begin w i t h (the section of) the Creation of the W o r l d , for I a m like
one w h o looses and I will untie the manacles of all those w h o h a v e a s ­
96
sembled for d e l i v e r a n c e .
T h e great prophet Moses stood u p in the assembly of Israel a n d in­
structed them about deliverance. H e told them to prepare themselves
for the time of departure on the tenth of the month, to prepare to
sacrifice the offering, and take in the tenth of the m o n t h a perfect one
y e a r old l a m b ( E x . xii. 3-5).
See w h a t G o d commanded the great prophet Moses on the tenth of the
month. H e m a d e it a c o m m a n d t h a t it should be prepared from the fourth
to the fourteenth d a y , for the slaughtering of a n offering to the L o r d .
9 1 9 2 9 3 9 4
Or for 'inn (Hoph'al). Ref. to Gen. i. 9. Root I I K . Ref. to nan? ( =
9 5
Jewish otsn) and nva having the same radicals. I.e. Gen. i. i-ii. 3, which has a
9 6 A
place in all the liturgical orders for Sabbath. Obscure; so . jinss (cf. root in
Jewish Targs.), lit. 'their submission'— cf. mnsa in C. p. 75 s. There is play in this
verse on the root n o , which can mean 'loose, untie; create'.
32 Book I F r o m the Call of Moses to the E x o d u s I. §.9
THE GLORY OF T H E TENTH D A Y
T h e first d a y for the creation of m a n a n d for the praise w h i c h he
rendered; in it he w a s delivered.
9 7
T h e second d a y for the performance of A b e l w h o became an
origin of a specially chosen (race).
T h e t h i r d d a y for the proclamation of E n o s h (Gen. iv. 2 6 ) , in
w h o m the generation of m a n w a s m a d e k n o w n .
T h e fourth d a y for the uprightness of E n o c h , w h o w a l k e d in obe­
dience t o his L o r d a n d w e n t in the truth.
T h e fifth d a y for N o a h , w h o perfected himself a n d w a s righteous
in his generation.
98
T h e s i x t h d a y for t h e meritoriousness of A b r a h a m , through
99
w h o m the origin of t h e c o v e n a n t w a s r e v e a l e d .
T h e seventh d a y for the sanctification of I s a a c , because he w a s an
acceptable h o l y sacrifice.
100
T h e eighth d a y for the b o l d n e s s of J a c o b , from w h o m arose
those w o r t h y of holy things.
T h e ninth d a y b y reason of the p u r i t y of J o s e p h , w h o w a s filled
w i t h the w i s d o m of his ancestors.
T h e tenth d a y for the perfectness of y o u r prophethood.
T h u s from y o u r m o u t h t h e y shall hear, a n d through y o u t h e y shall
believe. W e r e it not for y o u r prophethood, I w o u l d not h a v e revealed
myself, a n d m y voice w o u l d not h a v e been h e a r d as long as the world
lasts. I revealed myself to former good men through an angel, not b y
revelation of m y o w n m i g h t y self. B e h o l d , I reveal myself to y o u a n d
m a k e m y v o i c e to b e heard b y y o u . I m a g n i f y y o u e v e r y w h e r e . S o I
h a v e established y o u , t h a t t h e y m a y learn of this tenth d a y , in w h i c h
t h e y will t a k e the sacrificial sheep. T h i s deed is to be for all time a n d
its commemoration is to b e observed for e v e r — w i t h o u t a break. T h i s
d a y is a memorial to y o u r prophethood, j u s t as this deed is a com­
memoration of the deliverance, for through y o u t h e y are delivered a n d
rest from fatigue. T h e y h a v e become great in y o u a n d are glorified in
y o u r apostleship. I t will be prepared b y t h e m for four d a y s , until it is
performed on the fourteenth.

O A a r o n , E l e a z a r a n d P h i n e h a s , three glorious, magnificent ones, as

I h a v e united the t w o of y o u (Moses a n d Aaron) in goodness, so y o u
shall b e united as one in uprightness.
T h e tenth d a y is for y o u a n d w h a t follows is for A a r o n . W h a t y o u
hear is from m e . T h e tenth d a y is for y o u a n d w h a t follows is for A a r o n .
I h a v e v e s t e d y o u w i t h m y n a m e a n d I h a v e vested him w i t h yours.

8 7 8 8 8 9 1 8 8
MSS ">SK. Or 'righteousness'. I.e. EL-SHADDAI, Gen. xvii. i. A
 The Eleventh Judgement 33
T h e tenth d a y is for y o u a n d w h a t follows is for A a r o n . Y o u will start
a n d he will finish.
E l e a z a r is appointed to the succession. T o d a y he is glorious; like h i m
Phinehas is exalted. T h e d a y w h i c h is for him, in the blessedness of
w h i c h w a s his father—behold, ten a n d three together c r o w n e d w i t h
1 0 1
perfection: behold, ten a n d three c r o w n e d w i t h m i g h t !
L e t the d a y come safely on w h i c h is the deliverance, for it is c r o w n e d
w i t h glory a n d contains the Blessing.
L e t the d a y come safely on w h i c h is the deliverance, for truth is a b o u t
1 0 2
to b e manifested in the w o r l d .
L e t the d a y come safely, whose evening w a s God's, w h o s e d a y w a s
Israel's—as H e said: It was a night (of w a t c h i n g ) by the Lord ( E x . xii. 4 2 ;
T a r g . ) . T h r e e deeds in the night, while H e w r o u g h t the exodus—as H e
said, About midnight I will go forth in the midst of the land of Egypt
1 0 3
( E x . xi. 4 ; T a r g . ) . H e will reveal w h a t H e s a i d — W h e n I see the blood
( E x . xii. 1 3 ; T a r g . ) .
R e a d where it is written, / will pass (ibid.) over the houses of m y
beloved and will s l a y the firstborn of m y enemies. I will m a k e all their
gods and idols collapse."
T h i s w a s the doing of the G o d of gods t h a t n i g h t ! A s the L o r d said,
" T h e morning of it is for H i s people." A s H e said, "This day shall be
for you a memorial day ( E x . xii. 1 4 ; T a r g . ) — i t will never be c h a n g e d !
L e t the T a h e b come safely a n d clear a w a y the darkness w h i c h h a s
1 0 4
become great in the w o r l d !
105
L e t the T a h e b come safely a n d s c a t t e r the enemies w h o h a v e
provoked G o d !
106
L e t the T a h e b come safely and sacrifice a true offering before B e t h e l .
L e t the T a h e b come safely, t h a t the L o r d m a y h a v e p i t y a n d
107
reveal H i s F a v o u r , a n d t h a t Israel m a y sacrifice in the e v e n i n g .
108
L e t the T a h e b come safely and separate the c h o s e n from the
108
rejected, and let this affliction be turned into relief!
T h e d a y w h i c h H e m a d e the fourteenth is the end
109
of one affair a n d the beginning of a n o t h e r .
T h u s H e said to them, " I n the evening t h e y shall sacrifice one sacri­
110
fice equivalent to f o u r — i n the evening, a t the setting of the sun,

1 0 1
'Ten' ref. to the Ten Words (Decalogue) and Tenth Day, 'Three' to the three
1 0 2
Righteous patriarchs and the three related first priests of Israel. D nam (hence
A A 1 0 3
D , L = nm) for L i s m , q. 1. Targ. here as S.P., var. from M.T.
1 0 4
["nsn Tina]. For the teaching of Marqah about the Taheb, see Book II, § 9 & IV
1 0 5 1 0 6
§ 12. = -i^i (root -na). The Sams, have held ever since that the Taheb
(Restorer) will come to Mount Gerizim ( = Bethel), re-establish true worship and
1 0 7 1 0 8
sacrifice, and recover the Temple vessels. As Ex. xii. 6b. Act. ptcs; 1. with
A 1 0 9 1 1 0
pass. ptcs. I.e. the end of servitude and beginning of freedom. Ref.
to the four categories listed ff.
34 Book I F r o m the Call of Moses to the E x o d u s I. §.9
111
j u s t a s it s e t s — a sacrifice of thanksgiving for the deliverance of the
ancestors: a sacrifice of peace offerings for the safe-keeping of the first­
b o r n : a sin offering, the blood of w h i c h is sprinkled in the evening:
Israel shall sacrifice a t the siege a n d conquest of a c i t y — a t the siege of
a c i t y , a distressing m a t t e r ; a t the conquest of a c i t y , a joyful m a t t e r !
G r e a t is our G o d w h o h a s thus glorified us
a n d called the n a m e of this offering Passover.
A s H e said, "It is the Lord's passover, for He passed over . . . Israel"
( E x . xii. 2 7 ; T a r g . ) . H e created it b y H i s m i g h t a n d , as H e said, " I n the
e v e n i n g (the Lord's) passover" ( L e v . xxiii. 5), there shall be no change
in it ever. " N o w o r k is t o b e done on t h a t d a y " (cf. E x . xii. 1 6 ) a n d
" T h e remainder of it till t h e morning" ( E x . xii. 1 0 ) , a n d " W i t h fire it
shall be b u r n t " (cf. E x . xii. 1 0 ) . " T h e first d a y a holy assembly a n d the
1 1 2
seventh d a y a h o l y a s s e m b l y — n o w o r k is to b e done ( E x . xii. 1 6 ) —
keeping its holiness; this is the glorifying of the Passover. W e r e it not
for Passover, nothing w o u l d h a v e been magnified, no holiness revealed,
n o rest m a d e possible.

A p p l y y o u r m i n d t o offer sacrifice on a n y other occasion w h e n G o d

c o m m a n d e d y o u "in the evening" ( E x . xii. 1 8 ) .
M a k e it a b o u n d a r y w h i c h will n e v e r b e m o v e d .
In the evening the angels w e n t in to S o d o m a n d dwelt in L o t ' s house,
honouring A b r a h a m . L o t m a d e n e w unleavened bread for them in
honour of their a r r i v a l ; w h e n he s a w them, he w a s gladdened at the
n e w s of deliverance. T h e y began to overturn the houses of their w o r ­
ship. S o all of t h e m c a m e to L o t seeking the men w h o h a d come to him
(Gen. x i x ) .
W h e n Israel sacrificed in the evening, the judgement w a s let loose
on the houses of the E g y p t i a n s .
Israel rejoiced a t the deliverance a n d the E g y p t i a n s bemoaned the
destruction.
Israel sacrificed a n d sprinkled the blood, as the L o r d of the world
h a d c o m m a n d e d them.
The blood shall be a sign to you ttpon the houses ( E x . xii. 1 3 ; T a r g . ) ,
t h a t the D e s t r o y e r m a y see it a n d pass b y .
The blood shall be sign to you upon the houses, t h a t (my) anger m a y
observe it a n d stop.
The blood shall be a sign to you upon the houses, on the outside, a n d
the glory of G o d on the inside.
I need no sign, only t h a t it m a y be a subject of commemoration to
all generations; an ordinance for ever ( E x . xii. 1 4 ; T a r g . ) it shall be for

1 1 2
Explanation of the phrase 'between the evenings' in Ex. xii, 6b. Root n^B-
 The Eleventh Judgement 35
113
y o u r generations. Y o u will perform it as a p i l g r i m a g e t o the L o r d
a l w a y s ( E x . xii. 1 4 ) . L e t there b e seen during it no leavened b r e a d
( E x . xiii. 7 ) . Seven days you shall eat unleavened bread ( E x . xii. 1 5 ;
T a r g . ) ; anyone w h o eats a n y t h i n g fermented during t h e m is to b e c u t
off. U n h a p p y is he w h o ever accepts leavened bread, from the first d a y
u p to the seventh (of the F e s t i v a l ) , a m o n g all y o u r dwellings ( E x . xii.
20). U n l e a v e n e d b r e a d y o u shall eat ( E x . xii. 1 5 ) ; in this manner you
shall eat the P a s s o v e r : your loins girded, your sandals on your feet, and
your staff in your hands ( E x . xii. 1 1 ; T a r g . ) .
114
After that m y r e g e n t will descend a n d kill t h e firstborn of the
E g y p t i a n s — m a n a n d beast—while y o u set forth w i t h t r i u m p h , led b y
the pillar of cloud a n d of fire, provisioned w i t h all good a n d f a v o u r ,
with the wealth of the E g y p t i a n s — s i l v e r a n d gold a n d raiment. Y o u
will be enriched w i t h t h e m a n d w i t h multiple bounties, while all the
E g y p t i a n s will be deprived of wealth, of silver a n d gold a n d a p p a r e l . "
T h e great prophet Moses learned the P a s s o v e r
L a w a n d w e n t a n d t a u g h t it to the whole con­
gregation.
Then Moses called all the elders of Israel ( E x . xii. 2 1 ; T a r g . ) , t h a t
he should teach t h e m the P a s s o v e r L a w .
Then Moses called all the elders of Israel, t h a t t h e y should lead
forth the sheep a n d slaughter as h a d been c o m m a n d e d .
Then Moses called all the elders of Israel, t h a t t h e y should declare
to the congregation the first festival.
Then Moses called all the elders of Israel, to tell the whole people
Select for yourselves ( E x . xii. 2 1 ; T a r g . ) .
T h e E l d e r s called a n d m a d e proclamation among the congregation,
" B r i n g out the sheep w h i c h are placed in the fold a n d prepare the
sacrifice, for the hour for it has come n e a r ; the coming of the D e s t r o y e r
b y night is made ready. Take a bunch of hyssop and dip it in the blood
which is in the basin . . . . and the two doorposts ( E x . xii. 2 2 - 2 3 ; T a r g . ) ,
for the Destroyer will descend a n d destroy e v e r y house on w h i c h there
is no blood token."
Then the people of Israel went and did so ( E x . xii. 2 8 ; T a r g . ) . Y o u n g
men prepared to go obediently to their schoolhouse.
Then the people of Israel went and did so, the stars of A b r a h a m
a r r a y e d in the firmament.
Then the people of Israel went and did so, the crop of I s a a c heaped
u p on the threshing-floor.
Then the people of Israel went and did so, the oaks of J a c o b planted
in the Garden.
1 1 8
That the major Festivals were actually pilgrimages is evidenced from the Sam.
Liturgy for Succoth (C. Vol. II). Details have been worked out in the Ph. D. Dissertation
1 1 4
of L. C. Green, University of Leeds, 1958. L 'glory'.
 36 Book I F r o m the Call of Moses to the E x o d u s I- § 9

As the Lord had commanded Moses and Aaron, so they did. They
bowed their heads and worshipped ( E x . xii. 2 8 , 2 7 ; T a r g . ) .

P h a r a o h the king w a s told t h a t night t h a t there w a s w a r . H e a p ­

pointed g u a r d s o v e r his son from t h a t evening on, a n d impressed upon
t h e m t h a t t h e y m u s t not sleep, not e v e n for a single hour. H e ordered
t h e m to arrange t h e battle a r r a y w i t h fury. " I f y o u see there a sword
sharpened, s t a n d u p against it a n d c r y out loudly." T h e guards came
w i t h unsheathed, s h a r p swords in their hands, a n d t h e y surrounded the
firstborn of P h a r a o h , so t h a t he should not be slain. T h e Destroyer
descended a t midnight a n d slew all the firstborn ( E x . xii. 2 9 ) — t h e y
did not k n o w w h a t w a s happening! E v e r y firstborn in the land of
E g y p t w a s destroyed t h a t night, including P h a r a o h ' s god, along w i t h
his firstborn a n d e v e n the v e r y g u a r d s w h o surrounded him.
W h e n the hour arrived the D e s t r o y e r descended, felled the gods a n d
slew the firstborn. T h e y looked afterwards for the firstborn of P h a r a o h
1 1 6
a n d found h i m slain—his blood still inside h i m ! T h e i r souls were
shattered a n d their hearts anguished w h e n t h e y s a w him slain a n d his
god felled.
At midnight the Lord ( E x . xii. 2 9 ; T a r g . ) slew unclean firstborn a n d
1 1 6
towering g o d s .
At midnight the Lord destroyed the trees w h i c h were planted at
1 1 7
Seba.
118
At midnight the Lord destroyed the s l i n g e r s w h o did their slinging
119
a m o n g unfruitful t r e e s .
1 1 9
At midnight the Lord destroyed firstborn w h o were offered t o
t h e destroyers.
1 2 0
At midnight the Lord destroyed lofty gods a n d their v a i n wor­
shippers.
At midnight the Lord destroyed all the firstborn of E g y p t , while
Israel d r e w near a n d called to the L o r d .
There was a great cry ( E x . xii. 3 0 ; T a r g . ) in the houses of Israel,
121
"The Lord has seen a n d revealed deliverance."
There was a great cry in the houses of the E g y p t i a n s , " T h e L o r d
h a s seen a n d h a s b r o u g h t about destruction."
There was a great cry in the houses of Israel. T h e y sacrificed,
praised a n d magnified their L o r d .

1 1 5
Suggesting that the death of the firstborn was due to some form of disease.
1 1 8 A 1 1 7
Root ao)? s J * ; descriptive of the huge stone deities of Egypt. ? Cf.
A 1 1 8
Gen. x. 7. j i i l seems to be translating the root sao. See n. 132 of text.
1 1 9
Lit. 'ugly trees', but 'unfruitful' or 'barren' because their branches had been cut
1 2 0 A 1 2 1
off to provide platforms for military purposes. 'devoted'. I.e. 'has seen
the blood on the doorposts', or 1. Pa.
 I. §§-9.io T h e Beginning of the E x o d u s 37
There was a great cry in the houses of all the E g y p t i a n s , "Houses
are destroyed a n d firstborn slain," for there was not a house where
one was not dead (ibid.)—a long, prolonged c r y !
T h e H a m i t e s were under great a n d harsh w r a t h , while the Semites
were in great j o y .
T h e firstborn of H a m were slain, while the firstborn of Israel were
sanctified on the other h a n d .
T h e garden of H a m w a s destroyed b y the w r a t h , while the garden
of S h e m w a s well looked after.
H a m ' s god w a s felled in the judgement, while S h e m ' s god w a s
being magnified a n d exalted.
1 2 2
T h e D a g a n of H a m b e c a m e barren of fruit, w h i l e the D a g a n of
S h e m became fertile.
T h e kingdom of H a m c a m e then to a n end, w h i l e the kingdom of
S h e m then began.

For there was not a house where one was not dead (ibid.); light w a s
w i t h d r a w n from them a n d darkness cast upon them.
123
For there was not a house where one was not dead; t h e e n t r a n c e to
the gate of w r a t h w a s opened for them.
For there was not a house where one was not dead; the disasters t h a t
befell Sodom befell them.

§ 10. B E G I N N I N G O F T H E E X O D U S
P H A R A O H L E T S I S R A E L GO
W h e n all the E g y p t i a n s found their firstborn slain, t h e y w e n t in a
b o d y to P h a r a o h the king, and cried out before h i m in great anguish;
t h e y said to him, " L e t this people g o . " N o w Moses a n d A a r o n w e r e
outside p r a y i n g , standing in intercession before their G o d . W h e n t h e y
turned round t h e y s a w the messengers hastily sent to t h e m b y P h a r a o h .
( T h e y accompanied the messengers to Pharaoh.) Moses a n d A a r o n
124
stood before h i m ; his domination w a s s u b d u e d a n d his burdens re­
duced w h e n t h e y entered within the g a t e ! T h e light from their a p ­
pearance filled his palace. P h a r a o h said t o t h e m in a c o w e d manner,
"Go forth from among my people ( E x . xii. 3 1 ; T a r g . ) , y o u a n d all y o u r
congregation as quickly as possible." T h e prophets Moses a n d A a r o n ,
when P h a r a o h told t h e m 'Go forth from among my people,' w e n t pro­
claiming to the assembly of Israel, "Arise, set forth in safety. H e h a s
not a longsuffering spirit." T h e E g y p t i a n s w e r e g r e a t l y incensed against
them a t the speed of their release from the land. T h e Israelites seized
from t h e m e v e r y t h i n g t h e y desired, and set forth clad in it! ( E x . xii. 3 5 . )
1 2 2 1 2 3
General term for the god of fertility. Lit. 'treading': cf. Bibl. Heb. root and
A 1 2 4 A
Syr. JLaJj. but ji. 'his rage subsided'.
38 Book I F r o m the Call of Moses to the E x o d u s I. §.io

125
A n exceedingly harsh pillage of burning a n d scattering, i n t e r e s t
on w h i c h still remains.
A n exceedingly harsh pillage, w h i c h deprived the lender and
b r o u g h t the downfall of the plunderer.
A n exceedingly harsh pillage for the plunderer a n d the lender alike.
A n exceedingly harsh pillage w h i c h brought emptiness to the
abode of the lender.
1 2 6
A n exceedingly harsh pillage for the lender—a d e b t w h i c h is not
w i p e d out!
F r o m it c a m e the deprivation of the E g y p t i a n s ; from i t also c a m e
the descent of Israel a n d the denudation of the E g y p t i a n s . I t w a s said
concerning the demander, " H e entrusted debts t o them. Cursed is this
127
pillage for ever w h i c h renews upon us an ineffaceable w r o n g . "

START OF T H E JOURNEY
And the people of Israel journeyed from Rameses to Succoth ( E x . xii. 37;
T a r g . ) , t h e cloud a b o v e them, the fire before t h e m — s i x hundred
thousand, apparelled in humility, goodness a n d grace supporting them
there. Succoth w a s situated on a h i g h w a y , a place to w h i c h all t r a v ­
ellers w e n t .
T h e y were graceful, A b r a h a m ' s stars, a n d brightly shining, Sarah's
offspring.
128
C r o w n e d were Isaac's y o u n g men, g a r l a n d e d were Rachel's
young.
Beautiful w e r e J a c o b ' s cypresses, a r r a y e d L e a h ' s ranks.

S u c c o t h w a s like the G a r d e n of E d e n , a n d the Israelites were the

trees in it.
129 1 3 0
I t w a s like B e t h e l , completely filled w i t h an a r k , a n d Sarah's
131
offspring were in its b a s k e t s .
1 3 2
T h e m e m o r y of I s a a c permeated it, goring w i t h his horns all w h o
w o u l d smite them.
A crop were t h e y w h i c h filled the house of the L o r d , reaped, bound
a n d pressed together.
B y the p o w e r of the G o o d One, assembled b y three glorious min­
133
isters, hedged in b y three great fences—
1 2 5
There is play on the roots *?2W (plunder) and ^xo (borrow, lend) in this poem.
Hence 'interest on the loan' is a sardonic quip. Cf. E x . xii. 36a where the root 'two
1 2 6 1 2 7
occurs and 36b where despoliation is mentioned. = Jew. Targ. xain. So
1 2 8
L. nain seems to have dropped out of D. Normally Yrya = 'perfect, complete',
A 1 2 8 A 1 8 0
but >>• 'a = mrr ma: transliterates. The passage is obscure and
clearly not understood in the Arabic versions. The ref. seems to be to the deliverance
1 8 1 1 3 2 A 1 8 3
of Moses in his infancy (Ex. ii). Play on xmw = booths. 'praise'. I.e.
Eleazar, Phinehas & Ithamar.
I. §.io T h e Beginning of the E x o d u s 39
134
Cloud, fire a n d holy s p i r i t — o n e leading, one illumining, one
protecting—
A n excellent crop w h i c h h a s no bound t o its greatness,
S o w n in Palestine a n d reaped in the l a n d of E g y p t ;
A n d it remained cultivated after h a v i n g been s o w n four h u n d r e d
and t h i r t y y e a r s before (cf. E x . xii. 40).
T h e y e a r s are weighed in accurate scales, half of t h e m in the l a n d
of E g y p t a n d half of t h e m in the l a n d of C a n a a n .
A t the end of these y e a r s t h e y were gathered together ( E x . xii. 4 1 )
and became a grain store in the plain of S u c c o t h . r»
E x c e l l e n t were these favoured servants, w h o s e greatness was
glorious among the creatures of the w o r l d .

T h e R e d S e a w a s calling t h e m silently, " P a s s through in safety.

I will not be a barrier."
T h e w a t e r of M a r a h w a s calling t h e m silently, " C o m e q u i c k l y , for
I a m sweetened."
I t w a s as though the M a n n a w a s addressing t h e m silently, " M a k e
1 3 5
haste, for I will descend t o sustain y o u . "
T h e rocks were calling t h e m silently, " C o m e o v e r m e in strength.
I shall not be in the w a y . "
T h e valley w a s calling them silently, " C o m e forth. D o not fear,
for great v i c t o r y will b e w o n on m e . "
Mount Sinai w a s calling t h e m silently, " Y o u h a v e come rejoicing,
O favoured children."
T h e J o r d a n w a s calling t h e m silently, "Cross over gladly. I shall
be dried u p . "
T h e Goodly Mount w a s calling t h e m silently, " C o m e u p in s a f e t y ,
y o u w h o proclaim the Blessing."
T h e hills were calling them silently, " A p p r o a c h now, O f a v o u r e d
ranks."
1 3 6
T h e plain of b e a u t y w a s calling t h e m silently, " C o m e across
w i t h rejoicing, O pure lights."
A l l these were seeking to see them a n d
desiring to mingle w i t h them.

T H E PILLAR OF CLOUD A N D F I R E STOPS

I n Rameses t h e y m a d e sacrifice a n d t h e y j o u r n e y e d to S u c c o t h .
T h e y sought to leave it, but were unable. T h e pillar of cloud a n d of fire
h a d stopped in front of them, so t h a t t h e y could not get a w a y from the
outskirts of Succoth. Moses a n d A a r o n were w a t c h i n g afraid, a n d all

1 3 4 1 3 5 1 A 1 3 6 A
'Holy' rare in this connection. = P S I S O ? , but ^,<s,i\. So .
 40 Book I F r o m the Call of Moses to t h e E x o d u s I. §.io
the congregation w e r e in consternation, wondering w h a t w a s the mean­
ing of this strange m a t t e r . Moses said to A a r o n , " I believe some vile
deed h a s been done in the congregation."
" L e t us call the E l d e r s , " t h e y said to one another, " T h a t w e m a y
enquire into this happening." T h e E l d e r s c a m e to Moses a n d A a r o n ,
1 3 7
their minds full of alarm. (Moses said to t h e m ) " G o in peace, O
E l d e r s of the congregation, a n d enquire of e v e r y tribe w h a t is the
meaning of this strange event. I do not believe t h a t sorcerers are able
1 3 8
w i t h their sorcery t o spellbind the sons of the O a t h . T h i s is but some­
thing w e do not y e t understand. Nonetheless the t r u t h is n e a r ; it will
b e revealed in good t i m e . "
T h e E l d e r s w e n t off separately among the congregation and began
to question e v e r y single tribe. W h e n t h e y shouted t o the tribe of A s h e r ,
1 3 9
Serah c a m e out t o t h e m a t once (and said), " Y o u h a v e (done)
nothing wrong. I shall explain to y o u w h a t the meaning of this strange
event is."
T h e y p u t their trust in her then a n d brought her t o the great prophet
Moses. S h e stood before h i m — a n d he w a s like the moon in its ful­
ness—and she said, "Greetings to y o u , Moses. O most glorious of men,
hear from m e about this m a t t e r about w h i c h y o u enquire."
140 1 4 1
Praise to t h o s e w h o illumine the b l i n d !
1 4 2
" Y o u w o u l d h a v e forgotten h i m , h a d not the pillar of cloud and
the pillar of fire stopped still. Y o u w o u l d h a v e gone forth a n d he w o u l d
h a v e been left behind in E g y p t . I remember the d a y on w h i c h he died,
w h e n he bound all the people b y oath to go u p w i t h their leaders from
here."
T h e great prophet Moses said to her, "Blessed are y o u , Serah, most
enlightened of w o m e n . F r o m t o d a y o n w a r d s y o u r greatness will be
recounted!"
Declaration w a s m a d e among the congregation and they were told,
" J o s e p h is going t o l e a v e here w i t h u s . "
Serah w e n t a w a y , the whole tribe of E p h r a i n round about her. Moses
a n d A a r o n followed them, till t h e y reached the place where he w a s
buried. S h e stopped there a n d t h e y uncovered the a r k a n d lifted it u p
there a n d then. S e r a h left Moses a n d A a r o n . T h e great prophet Moses
opened the a r k w i t h his right h a n d . Prostrating himself on it, he kissed
143
it. H e w e p t a n d b e g a n at t h a t v e r y m o m e n t to e u l o g i z e him. H e said,
" Y o u r spirit is pleasing, O most honoured of the household of his
father."
A l l the congregation stood eulogizing h i m and saying, " Y o u r spirit
is pleasing, O J o s e p h , patron of freedom." T h e great prophet Moses
1 8 7 1 8 8 1 8 9 1 1 0 A
So K add. I.e. Children of Jacob. Gen. xlvi. 17. 1. r-n^K as pVnx
i a 1 1 2 A
(ui* — K's m n ) . So A; root a a s 'be darkened". Joseph. **» So . The
Pa. (as Arabic Form II) specially used for intensified and extended purposes.
 I. §§.io,n T h e Pursuit and Defeat of the E g y p t i a n s 41
raised his voice a n d said to him, " O J o s e p h , y o u r spirit k n o w s t h a t y o u
will be borne b y the h a n d s of m e a n d six hundred thousand w h o extol
you. T h e cloud and the fire will lead the w a y in front of y o u , a n d y o u r
descendants are become y o u r bearers. A f t e r the passing of a hundred
and forty y e a r s buried in the land of E g y p t — n o w after all these y e a r s
y o u are going to ascend to the l a n d w h i c h w a s apportioned to y o u .
1 4 4
Y o u r spirit is pleasing, 0 F r u i t f u l B o u g h , O J o s e p h the king w h o
w a s vested w i t h freedom, for w h o m w a s w r o u g h t m i g h t y a n d magnifi­
cent greatness, as well as glory a n d praise both during y o u r life a n d
after y o u r death. I n y o u r lifetime y o u w e r e praised w i t h salutations,
and the sons of t w o w i v e s m a d e obeisance to y o u . A f t e r y o u r death y o u
are praised even more t h a n then."
W h e n the great prophet Moses stopped eulogizing h i m , h e said to
the house of E p h r a i m , " Y o u will c a r r y h i m . "
J o s h u a w e n t in front a n d carried him. H e called out a n d said, " Y o u r
spirit is pleasing, O father, most honoured of his father's house." A s
soon as he w a s lifted u p b y his children the cloud a n d the fire w e n t
before them.

§ 11. PURSUIT A N D D E F E A T OF T H E E G Y P T I A N S

And they moved on from Succoth, and encamped at Etham, on the edge
of the wilderness ( E x . xiii. 2 0 ; T a r g . ) . On t h a t d a y G o d called to Moses,
146
"Prepare the people before P i h a h i r o t h , between Migdol a n d the sea,
1 4 6
in front of B a a l - Z e p h o n . 1 will fight for t h e m there w i t h great m e r c y ,
for I desire to turn the heart of P h a r a o h against them, so t h a t he will
pursue after them a n d his shame will be brought about. I k n o w t h a t
h e has been told in E g y p t , ' They are entangled in the land; the wilderness
has shut them in ( E x . x i v . 3 ; T a r g . ) . Come, pursue after them, t h a t w e
m a y bring them b a c k to serve u s . ' "
W h e n the E g y p t i a n s h a d finished b u r y i n g their children, t h e y roused
themselves from the c o m a of their grief. T h e y w e n t to P h a r a o h the
king a n d said to him, "What is this we have done, that we have let Israel
go? ( E x . x i v . 5; T a r g . ) . Come, prepare y o u r chariots a n d let u s all
pursue w i t h y o u , t h a t w e m a y restore t h e m to our service. T h e y are
our servants, as t h e y w e r e our fathers' before us. W h y d i d w e allow
them to leave E g y p t ? L e t us also get b a c k the goods t h e y h a v e w i t h
them, w h i c h t h e y plundered from us. T h e y h a v e left u s e m p t y -
handed!"
T h e y w e n t forth m a k i n g proclamation throughout the l a n d of
E g y p t . T h o s e entering into battle gathered together. P h a r a o h ^ m a d e
r e a d y his chariots; he took his people w i t h h i m ( E x . x i v . 6 ) , his heart

1 M 1 4 5 1 4 0
Gen. xlix. 22. A'Fam al-Giza*. A 'idol of Z.\
4 2 Book I F r o m the Call of Moses to the E x o d u s I. § "
1 4 7
bold n o w t h a t it h a d returned to its former s t a t e . Six hundred picked
chariots ( E x . x i v . 7; T a r g . ) , supplied for h i m for w a r — a l l the chariots
148
of the E g y p t i a n s a n d o f f i c e r s o v e r t h e m all. T h e y pursued after
Israel a n d c a u g h t u p w i t h t h e m w h e n t h e y w e r e encamped a t the R e d
S e a ( E x . x i v . 9). P h a r a o h the king stopped opposite B a a l - Z e p h o n and
1 4 9
offered there a sacrifice to i t , for B a a l - Z e p h o n w a s one of the gods
in w h i c h he trusted.
G r e a t w a s the terror in w h i c h the Israelites w e r e , terror lest t h e y
m i g h t h a v e to return to E g y p t . T h e y said to Moses in great fear,
" K n o w t h a t y o u are the murderer of Israel. H o w are w e to act ? W h a t
c a n w e possibly plan to do ? T h e e n e m y are behind us a n d the sea is in
150
front of us. Is not this what we said to you in Egypt, 'Let us alone and
let us serve the Egyptians!' ( E x . x i v . 1 2 ; T a r g . ) . What have you done to
us, in bringing us out of Egypt? ( E x . x i v . 1 1 ; T a r g . ) W e shall all be
killed in a flash."
And Moses said to the people, "Fear not. Stand firm. You shall never see
the Egyptians! And see the salvation of the Lord. The Lord will fight for
1 5 1
you, and you have only to be still ( E x . x i v . 1 3 - 1 4 ; T a r g . ) .

DIVIDING OF T H E R E D S E A
A f t e r t h a t Moses received c o m m a n d from the L o r d of the world, and
h e struck the sea w i t h his rod. W h e n the R e d S e a opened before them,
t h e y crossed over, w i t h the cloud a n d the glory leading them ( E x . x i v .
21-22).
E x a l t e d these f a v o u r e d y o u n g men
before w h o m the sea w a s dried u p !
T h e y w a l k e d in it a n d the E g y p t i a n s entered in after them, b u t they
w e r e engulfed a n d did n o t escape from the sea.
Observe the difference between the t w o w h o entered!
T h e great prophet Moses entered a n d P h a r a o h king of E g y p t
entered.
Moses entered a n d the g l o r y w a s in front of him magnifying him.
P h a r a o h entered a n d the D e s t r o y e r w a s before h i m to destroy him.
Moses entered a n d the D i v i n e One w a s glorifying him.
P h a r a o h entered a n d the D i v i n e One w a s w r e a k i n g vengeance on
him.
1 5 2
Moses entered a n d the angels ministered to h i m .
P h a r a o h entered a n d the angels punished him.
N o n e has arisen like Moses a n d none will ever arise!
1 4 7 1 4 8 A
mnnsa lit. 'on its return'. prVn, cf. Ex. xiv. 7. j|^5, generals, leaders.
1 4 9 1 6 0
Not 'drew near to it' as E x . xiv. 10 is usually translated. Root 001 = root
1 5 1
ODp (cf. Don) = Heb. root yxp, and so K's yp. Var. order, probably due to
1 5 2
Marqah's arrangement. Cf. Matt. iv. 1 1 .
I. §.II T h e P u r s u i t a n d D e f e a t of the E g y p t i a n s 43
T E N T I M E S the E g y p t i a n s w e r e slain in the sea, because t h e y did
not believe in the ten miracles.
163
Pharaoh's chariots and his host he cast into the sea ( E x . x v . 4;
T a r g . ) . T h e i r blood w a s shed in it, j u s t a s in t h e r i v e r of E g y p t .
16
The depths * cover them, j u s t as t h e frogs c o v e r e d them.
They went down into the depths like a stone ( E x . x v . 5; T a r g . ) , j u s t a s
the g n a t s sank into their flesh.
Thou sendest forth thy fury, it consumes them like stubble ( E x . x v . 7;
T a r g . ) , j u s t as the flies a t e their bodies.
At the blast of thy nostrils the waters piled up ( E x . x v . 8; T a r g . ) , j u s t
as the p o w e r of the L o r d p l a g u e d their cattle.
The floods stood up in a heap (ibid.), j u s t as t h e y stood u p during t h e
plague of boils.
166
The depths congealed in the heart of the sea (ibid.), j u s t as t h e hail
froze them in the field.
Thou didst blow with thy wind, the sea covered them ( E x . x v . 1 0 ;
T a r g . ) , j u s t as the cloud of locusts covered them.
They sank as lead in the mighty waters ( E x . x v . 1 0 ; Targ.), just as
t h e y sank into t h e g l o o m y darkness.
Thou didst stretch out thy right hand; the earth swallowed them ( E x . x v .
1 2 ; T a r g . ) , j u s t as the D e s t r o y e r s w a l l o w e d u p t h e spirits of their
firstborn.
T E N T I M E S t h e y disbelieved in E g y p t a n d ten times t h e y w e r e
slain in the sea, w h i l e Israel w e n t forth victoriously, passing through
it on d r y land.
156
T h e great prophet Moses a n d all Israel w i t h h i m p r a i s e d t h e G o d
of gods, the L o r d of all g r e a t ones ( E x . x v . 1 ) , " T h o u a r t to b e glorified
a n d magnified, O doer of wonders, w h o dost endure a n d last for e v e r . "
Blessed is our G o d for ever. T h e r e is o n l y
one G o d ! Blessed is H i s n a m e for e v e r !
1 5 8
'JIIT, unknown. May be connected with Syr. ^ , ^ J t , or Jew Targ. Vno, but
A
neither meaning suits. j>-. Jew. Targ. x ^ n o (Greek a&pyahx;, place in a chariot
where the whip is kept: Lat. sarraculum) may be related to the form here, but perhaps
1 6 4
coincidentally. Lit. 'heap' of water; cf. Bibl. Heb. root nax as in Gen. xii. 36.
A 1 6 5 A 1 6 4
root ^ 'conceal'. For lxop (Ex. xv. 8); 'froze'. All MSS TB?K: cf.
b
Sanhedrin a i -
 BOOK n
MOSES T H E SAVIOUR OF I S R A E L
 Also by Marqah, the Favour of the Lord be upon him!

§ i. T H E W O N D E R F U L C R E A T I O N O F M A N
1
T h e life of the w o r l d is in the deep w a t e r s of a pleasant w a t e r - s p r i n g .
L e t us stand with perception to drink of its w a t e r s . W e are thirsty for
2
the w a t e r s of life ; m i g h t y rivers t h e y are before us.
Blessed be the G o d w h o brought into existence the different kinds
of creatures for the sake of m a n .
Glorious is the F o r m in the likeness of
3
the A n g e l s !
4
T h e F o r m of the mind is not the F o r m of the material b o d y . H e
divided the various kinds of living creatures into four sorts, the first
5
t h r e e for the sake of the fourth. H e m a d e the b o d y of the last w i t h its
wisdom implanted, so t h a t the b o d y should b e c a p a b l e of being illu­
mined b y the mind. T h u s not one (of the other three) c a n w i t h s t a n d a
man. H e g a v e a perfect l a w t o H i s servants to provide life a n d length
of d a y s , for b y the observing of it is the soul disposed, a n d according to
the state of the soul is the b o d y disposed. A s the stature of a m a n lies
with the soul, so the stature of the soul lies w i t h the l a w , For that man
does not live by bread alone, but that man lives by everything that proceeds
6
out of the mouth of the Lord (Deut. viii. 3 ) .

§ 2. T H E W O N D E R F U L D E L I V E R A N C E
E v e r commemorate well the great prophet Moses, w h o opened for us
the Garden of E d e n of the l a w , w h e n for its sake he freed the tribes of
J a c o b , the sun of I s a a c , the stars of A b r a h a m , w h o underwent misery
during the third part—one hundred a n d forty y e a r s — o f four hundred
years, for four hundred y e a r s is their calculation. B u t a t the end of the
period t h e y were to go forth a s kings!
W h e n t h e y realized t h a t the y e a r s were over, t h e y sighed a n d cried
out, seeking relief ( E x . ii. 2 3 ) , and God remembered his covenant with
1
Or 'everlasting life is at the borders (reading •>mnn with K) of Eden's waterspring.'
2 8 A
Cf. John iv. 14; Rev. xxi. 6, xxii. I, 17. So . For nviVx = D'asVa, v. Pss.viii.6
(LXX), lxxxii. 1, cxxxviii. 1; Heb. i. 6, ii. 7, 9. For the connection between the ideology
of Hebrews with that of Marqah, v. R. J . F. Trotter, Did the Samaritans of the Fourth
Century know the Epistle to the Hebrews? Leed University Oriental Society, Monograph
1 A 5
Series no. 1, 1961. J J , the body in the quantitative and extensive sense. I.e.
A
beasts, birds, fish; man is the fourth species. D seems to represent a different textual
8
tradition; it 1. 'the divisions of the four' instead of 'the fourth'. Quoted in Matt.iv.4.
 4 8 Book I I Moses the S a v i o u r of Israel n. §§.2, 3

Abraham, with Isaac, and with Jacob ( E x . ii. 2 4 ) . Similarly the son of
7
L a m e c h cried out after the passing of one hundred a n d fifty d a y s , and
8
G o d remembered h i m , the eighty y e a r o l d , in H i s perfect intellect and
H i s perfect knowledge.
9
T h e r e are three u l t i m a t e s in his prophethood w h i c h were revealed:
the glorious n a m e of the L o r d ; the m i r a c l e ; the role of priest.
10
T H R E E T I M E S t h e y believed in the L o r d a n d in M o s e s , but they
w e r e u n w o r t h y in their belief.
T h e F I R S T : w h e n he performed three wonders in E g y p t in the
sight of t h e m all, t h e y believed, b u t did not remain steadfast. N o , t h e y
apostasized a n d said (to Moses a n d A a r o n ) , "The Lord look upon you
1 1
and judge." ( E x . v . 2 1 ) .
T h e S E C O N D : w h e n t h e y beheld the wonders w h i c h he did in
E g y p t , t h e y did not believe, b u t apostasized whole-heartedly and said,
"You have taken us away to die in the wilderness" ( E x . x i v . 1 1 ) .
T h e T H I R D : t h e y s a w more wonders in the R e d S e a than t h e y h a d
e v e r seen, the like of w h i c h h a d never been produced.
G r e a t a r e the holy congregation w h o w e n t forth from the iron fur­
nace, guided b y the righteous prophet w i t h m i g h t y wonders to keep
the perfect l a w , w h i c h descended from the holy habitation.

§.3 § 3. T H E P A R T P L A Y E D B Y T H E E L E M E N T S
T h e elements of the w o r l d n u m b e r four. T h e y served the congre­
gation of the L o r d from the d a y t h a t Moses, upon him be peace, came
t o the M o u n t of G o d , Mount H o r e b , w h e n the L o r d sent him with
spectacular w o n d e r s — v e n g e a n c e on the E g y p t i a n s a n d deliverance for
t h e hosts of the L o r d .
T h r e e occasions clearly manifested the issue of the m i g h t y F I R E
from the L o r d out of heaven, to serve the children of H i s servants from
H o r e b as far as the Desert of S h u r . W I N D ten times served the fa­
12
v o u r e d tribes a n d t h w a r t e d their enemies, until t h e y h a d gone f o r t h
into the R e d S e a . W A T E R fourteen times served t h e m as far as the
Desert of S h u r . E A R T H also served t h e m — s i x times.

' Ref. to Noah; cf. Gen. viii. i, 3. The tradition of Noah crying out after 150 days is
not biblical. Perhaps the comparison here is based on (or merely similar to) Luke
xvii. 26, where 'Son of Man' (of Christ) becomes in Sam. belief 'The man of God' (of
8 9 A
Moses). K, L add. 'who prophesied, (Moses—so L) the son of Amram.' ouly:
1 0
K mniKa perhaps synonymous with ninths for the original m^S as here. Belief
1 1
in God and in Moses represents the first two tenets of the Sam. Creed. Part S.P.,
part Targ. It is not known why Marqah sometimes quotes partly from the Heb. and
partly from the Targ. It is probable that the Heb. words (which seem always to precede
1 2
the Aram.) were that part of a verse that one would cite in short. So K.
II. §. 3 T h e p a r t p l a y e d b y the E l e m e n t s 49
A l l these elements recognized t h e m w i t h understanding, differen­
tiating between friends a n d foes. A l l the s e r v a n t s of the L o r d rejoice
a t the w o r k s of G o d ,
F o r the L o r d is greater t h a n all the gods.
13
T h e elements t h i r t y t h r e e times helped friends a n d t h w a r t e d foes.
T H E F I R E of the G l o r y w h i c h appeared t o Moses in the bush in
order to deliver the tribes, a n d the F I R E of the hail w h i c h flashed
14
continually t h e r e — m e r c y for the H e b r e w s a n d vengeance for the
E g y p t i a n s . T h e F I R E w h i c h appeared a m o n g the w a v e s of the R e d
Sea and consumed the enemies of G o d a n d of Israel.
These are the three occasions w h e n the F I R E of the L o r d s e r v e d the
servants of the L o r d G o d .
A s for the W I N D w h i c h served ten times, let those w i t h under­
standing hearken to the explanation of it.
The first bore m a n y w i n g e d creatures to crush the enemies of G o d b y
means of the infliction of the flies ( E x . viii. 2 4 ) .
The second, the destructive w i n d t h a t brought a serious p l a g u e on the
cattle of the E g y p t i a n s ( E x . i x . 6).
The third spread the boils from Moses' h a n d throughout the l a n d of
E g y p t ( E x . ix. 1 0 ) .
The fourth bore the locusts a n d deposited t h e m in all E g y p t ' s borders,
so t h a t t h e y ate w h a t the hail h a d left ( E x . x . 1 5 ) .
The fifth w a s a v e r y strong w e s t w i n d t h a t bore the locusts a n d shook
15
t h e m off into the R e d S e a ( E x . x . 1 9 ) .
The sixth brought darkness to the sight of the E g y p t i a n s , so t h a t for
three d a y s no one could stand in his place ( E x . x . 2 3 ) .
The seventh; the L o r d d r o v e the sea f o r w a r d w i t h an east w i n d all
night and m a d e the sea into d r y land ( E x . x i v . 2 1 ) .
The eighth; b y the blast of H i s nostrils the w a t e r s piled u p ( E x . x v . 8)
a n d the w i n d became like columns for them.
The ninth restored the sea to its normal state ( E x . x i v . 2 7 ) , a n d m a d e
1 6
it c o m p a c t a n d loosed i t both for death a n d safety.
The tenth; H e blew w i t h H i s glorious w i n d ; the sea covered t h e m
( E x . x v . 1 0 ) after the deliverance of H i s servants.
Greatness is Thine, O L o r d w h o worketh wonders. W h o can do the
like of T h y deeds and like T h y m i g h t y a c t s ?

There were S I X O C C A S I O N S for the earth, w h i c h w e shall re­

count to increase wisdom for all w h o seek.
The first: Moses' rod became a serpent before him. T h i s contains a
secret t h a t teaches us t h a t P h a r a o h w a s in his power.
1 3 1 4 1 5
I.e. as above, 3 + 1 0 + 14 + 6 = 33. Cf. R.S.V. Ex. ix. 24. Or 'drove them'.
A
" The play on the roots nox & nox understood by to' mean lit. 'bonded and
unbound'.
 50
Book I I Moses the S a v i o u r of Israel II. §.3
The second: there w a s a serpent before P h a r a o h t h a t swallowed the
other rods a n d y e t it did not increase or decrease in size.
The third: all the dust of the earth b e c a m e gnats—vengeance on the
E g y p t i a n s a n d relief t o all the H e b r e w s from h a v i n g to manufacture
17
bricks.
The fourth: all the beasts of the l a n d c a m e from the forest to the c i t y
to s a v a g e the w i c k e d .
The fifth: Moses scattered the ashes of the brick-kiln as boils breaking
out in sores ( E x . ix. 9).
The sixth: T h e l a n d of t h e R e d S e a engulfed the w i c k e d . Thou didst
stretch out thy right hand, the earth swallowed them ( E x . x v . 1 2 ) .
Greatness is T h i n e , O L o r d the doer of wonders.
C o m m e m o r a t e well Moses the M a n of G o d , w h o delivered the con­
gregation of the H e b r e w s a t the c o m m a n d of the L o r d and H i s m a ­
jestic m i g h t . T h e r e has never arisen, nor will arise, the like of h i m !
F O U R T E E N T I M E S W A T E R through him served all the hosts
of the L o r d .
The first: H e took some of the w a t e r of the Nile and shed it on the d r y
land in the sight of the people, so t h a t t h e y might believe and k n o w
t h a t in the same w a y the blood of P h a r a o h and his people w o u l d be
shed. Greatness belongs t o T h e e , O L o r d w h o keepeth the covenant
and favour!
F o r the L o r d is greater t h a n all the gods.
The second: H e turned the w a t e r of the Nile into blood as vengeance
18
on all the E g y p t i a n s . I n this one miracle are contained t e n great
miracles, providing relief for the servants of the L o r d , t h a t their
enemies should k n o w t h a t
the L o r d is greater t h a n all the gods.
The third: the w a t e r w h i c h b e c a m e red blood throughout the whole of
E g y p t w a s for a period of seven d a y s undrinkable for men, but to the
19
H e b r e w s it w a s w a t e r of l i f e , on the one h a n d punishment to the
E g y p t i a n s , a n d on the other life for the children of the H e b r e w s .
F o r the L o r d is greater than all the gods.
The fourth: T h e blood turned b a c k into w a t e r after seven d a y s , a n d
then it s w a r m e d w i t h frogs, n e w l y created. T h e n t h e y s w a r m e d and
c a m e forth squadron b y squadron into the places of the E g y p t i a n s —
v e r y w e a k creatures, b u t it w a s as though t h e y possessed intelligence,
enabling t h e m to differentiate a c c u r a t e l y between friends a n d foes.
K i n g s submitted a n d m i g h t y men yielded to them
F o r the L o r d is greater t h a n all the gods.
The fifth: H e rained hail a n d along w i t h it H e brought exceedingly
loud thunder. F i r e travelled the land, a n d it w a s said, "There is fire in
1 7 A
Use of root n m because they were not real bricks (having no straw) ? So root
1 8 u A
Vj*- So K. I.e. 'sweet' (so ) , or as n. 2 above.
 II. §-3 T h e p a r t p l a y e d b y the E l e m e n t s 5i
the midst of the hail, y e t the w a t e r in the hail surrounds i t ! " I t w a s
also said, " I n the midst of the hail it w a s , burning flames on the l a n d
of E g y p t . " (cf. E x . ix. 2 3 - 2 4 . ) Greatness belongs t o H i m w h o d i d
all this.
F o r the L o r d is greater t h a n all the gods.
The sixth: T h e R e d S e a w a s split w h e n it s a w the sea of prophethood
a t the Lord's c o m m a n d . T h e r e w a s a w a y prepared in the midst of it
for the hosts of the L o r d — s u c h a wonder as never w a s a n d never will be.
F o r the L o r d is greater t h a n all the gods.
The seventh: A w a l l w a s set u p before the m o v i n g w a t e r s , so t h a t t h e y
were thrown u p like a m o u n t a i n ; t h e y w e r e heaped u p high to protect
Israel's p a t h , so t h a t t h e y should w a l k on it safely.
F o r the L o r d is greater t h a n all the gods.
The eighth: T h e sea w a s changed into a d r y state. H e m a d e the sea
into d r y land, as though there h a d not been a n y w a t e r flowing over it
since the d a y it w a s created, so t h a t Israel w o u l d not be smitten while
passing through it. W e ascribe greatness to G o d .
F o r the L o r d is greater t h a n all the gods.
20
The ninth: T h e w o n t e d f l o w of all the w a t e r in the R e d S e a w a s
changed. I t rose u p a n d u p from the b o t t o m to the top. y e t the w a t e r ' s
2 1
wonted flow is to m o v e from the t o p to the bottom, for w a t e r (nor­
mally) descends! T h e w a t e r stood u p as w a l l s to protect the tribes.
Blessed is the L o r d of m i g h t ,
F o r the L o r d is greater t h a n all the gods.
The tenth: T h e w a t e r a t t h a t time w a s set u p as a righteous j u d g e . I t
j u d g e d between righteous and evil, a n d cast the evil before the right­
eous and killed him w i t h m a n y strokes. I t delivered the righteous from
the evil, differentiating between the t w o of them a t the c o m m a n d of
the great L o r d .
F o r the L o r d is greater t h a n all the gods.
The eleventh: W h e n the servants of the L o r d c a m e out (of the sea) a n d
22
the E g y p t i a n s set out to encounter them, H e c l o g g e d the w h e e l of
2 3
h i s chariots and overturned w a l l s (of w a t e r ) before them, so t h a t
24 26
their heads v a n i s h e d into a prison. T h e y sought for r o o m , b u t could
find none there. A l l of them realized then t h a t
T h e L o r d is greater t h a n all the gods.
The twelfth: T h e sea returned t o its normal state before P h a r a o h a n d
all his servants, while t h e y were all still alive. T h e y looked, b u t there
w a s no room for them to escape. T h e L o r d lifted t h e m u p w i t h a w i n d ,

2 0 A 2 1 2 2
iraon ( Jji*), root aiB. Cf. Syr. and cf. Bibl. Heb. Deut. xii. 5. So
2 8 2 4 A 2 6
R.S.V. Ex. xiv. 25. I.e. Pharaoh's. As Jew. Targ. 'entered'. Root m i ;
SOA^.
 52 Book I I Moses the S a v i o u r of Israel n. §§.3,4

so t h a t t h e y s a w the Israelites safe on the shore of the sea. After that

t h e E g y p t i a n s sank like a stone.
F o r the L o r d is greater t h a n all the gods.
The thirteenth: H i s voice w a s heard from all directions a t the time
w h e n the Israelites w a l k e d in the w a t e r , so t h a t even the nations heard
it. B y this the great prophet Moses w a s recognized in his prophethood
in the section ' T h e n sang' ( E x . x v . 1 ) , w h i c h m a k e s k n o w n to those
w h o hear t h a t
T h e L o r d is greater t h a n all the gods.
The fourteenth: T h e w a t e r closed in over P h a r a o h a n d all his people.
N o t even one of t h e m s u r v i v e d , while all Israel w e n t forth like kings
after h a v i n g been slaves, exulting in their deliverance, giving thanks
t o the L o r d of the world, the G o d of A b r a h a m , of I s a a c a n d of J a c o b ,
w h o remembered for t h e m the c o v e n a n t m a d e w i t h them. A n d they
believed in the L o r d a n d in Moses H i s s e r v a n t .
T h e s e are the T H I R T Y - T H R E E occasions w h e n the elements
served Israel a n d brought death to all the E g y p t i a n s .

§ 4. M O S E S A N D P H A R A O H

H o w excellent it w a s to see the great prophet Moses standing b y the

sea speaking w i t h P h a r a o h , while P h a r a o h hardened his attitude—to
his o w n h u r t ! Moses said to h i m , " O P h a r a o h , g i v e u p y o u r evildoing
and be a t rest. A b a n d o n y o u r wickedness a n d drive it from y o u r mind.
L o o k a t all the retributions brought about as a result of y o u r rebel­
liousness. Consider the evildoers w h o preceded y o u .
Cain a n d the penalties he experienced; his son a n d w h a t happened
to h i m ; likewise the generation of the F l o o d a n d of the T o w e r Builders
and w h a t w a s loosed upon t h e m ; then N i m r o d w h o multiplied op­
pression ; the people of S o d o m a n d the burning of t h e m !
26
If it w a s y o u r intention to m a k e encounter, m a k e e n c o u n t e r w i t h
t h e v a r i o u s judgements t h a t bring y o u increasing destruction. H e
w h o m y o u seek is coming out to meet y o u ! G o d is more righteous than
y o u in w h a t H e does to y o u . Y o u s l a y yourself—you are y o u r o w n
enemy. Y o u r o w n w o r d s h a v e become y o u r destroyer. Y o u r o w n deeds
27
punish y o u . Y o u yourself h a v e a m a s s e d evil deeds. R e c e i v e recom­
pense for t h e m all. I n truth from the sowing of evils comes a harvest
of thorns!"
P h a r a o h ' s attitude w a s stiffened, a n d it w a s as though destruction
were s a y i n g to him, " C o m e a n d b e recompensed! W o e to y o u , P h a r a o h ,
O evildoer, for w h a t y o u h a v e done w i t h yourself u p till now. Y o u r
w e a k m i n d has gone as a result of doing evil deeds."

2 7
2
» MSS y>?n for y>?K. Lit. 'brought together'.
 H . §§4-5 Moses a n d the S e a 53
A s for his estate, h o w can it exist in the w o r l d ? W o e to P h a r a o h the
evildoer, for w h a t is to be done to h i m b y the great prophet Moses!
28
Moses the M a n of G o d said to him, " W h e r e are the a s t r o l o g e r s ?
L e t t h e m come a n d see me now—see h o w I a m going to destroy y o u a t
m y L o r d ' s command. W h a t did t h e y s a y to y o u ? T h a t I w o u l d be
d e s t r o y e d b y t h e m in the sea b y reason of their superiority ? T o d a y
t h e y shall see w h o will do the destroying in the sea. T h e y shall ascer­
tain t h a t it is our L o r d w h o is superior! G o , sinner, a n d prepare y o u r ­
self, for w e shall see the r e w a r d of all y o u r doings. O u r L o r d w i l l
destroy y o u w i t h manifold punishments. If the astrologers s a y to y o u
that I a m the one w h o will be destroyed in the sea, m y L o r d h a s in­
structed m e that y o u are the one w h o will perish in it, a n d y o u will
find out w h i c h statement is true, t h a t of the astrologers or t h a t of
our L o r d . "

§ 5. M O S E S A N D T H E S E A §.5
L e t us consider the sea a n d listen to it a s it speaks. " F a r be it from
2 9
m e to do a n y t h i n g to provoke the T r u e One! I w a s not created to be
rebellious or contentious, b u t to be subservient to the c o m m a n d of the
T r u e One."
30
T h e great prophet Moses said to the sea, " B e s t i l l , for y o u will b e ­
come a judge, to judge rightly." I t w a s a s though the sea w a s s a y i n g
to him with deference, " W h a t y o u c o m m a n d m e I cannot disobey, for
y o u h a v e instruction from the T r u e One. Since the beginning, w h e n I
31
c r e a t e d y o u , y o u r L o r d h a s magnified a n d strengthened y o u a b o v e
all. Y o u were cast into m e while y e t a child, a n d the T r u e One a b a t e d
me, so t h a t y o u were lifted out of m e . "
I t w a s as though Moses w a s s a y i n g to it, " B y the will of the m i g h t y
T r u e One w h o w a s revealed there, be the same again. If there w a s one
m a r v e l once manifested in y o u on m y account, v e r i l y through m e
(many) marvels will y e t be done in y o u . If y o u bore m e w h e n I w a s a
child, verily y o u shall bear me w h e n all the h o l y m y r i a d s a c c o m p a n y
3 2
me. If E g y p t w a s dried u p w h e n I w a s cast into y o u , so y o u will be
dried u p w h e n I pass through y o u . If E g y p t w a s a t peace through
33
astrologers, then it will be in a state of w a r through righteous men.
If Pharaoh rejoiced a t the w o r d s of liars, then he will perish a t the
words of truthful men.
2 8
Presumably the Egyptian sorcerers already ref. to, but in view of Marqah's consist­
ency of vocabulary it may be that another tradition is involved, that the astrologers
made predictions about the condition of the sea, stating that at the time of the exodus
2 9 3 0
it would be unfavourable to the Israelites. I.e. •'bos for 'Von. Cf. Mark iv. 39.
3 1 3 2 A 3 8 A
Presumably in the sense that the water saved Moses for life. So . So ;
or 'diviners'.
 54 Book I I Moses the S a v i o u r of Israel II- §5

B e still, O sea, for w e are coming into y o u , a n d our L o r d has a p ­

pointed y o u to be a righteous j u d g e . "
I t w a s a s though the sea w a s s a y i n g , " H o w blessed a m I thus, for I
h a v e been found w o r t h y of w h a t H e c o m m a n d s for m e ! I a m only
c o m m a n d e d w h a t the T r u e One desires, a n d those w h o m H e rules will
therefore rejoice a t e v e r y t h i n g . "
I t w a s as though Moses said to it, " B e still, for y o u will be exalted
through w h a t will be w r o u g h t in y o u b y deliverer a n d destroyer. W h a t
wonderful glory to be exalted b y the t w o a m o n g all creatures, for all
the peoples of the world h a v e not seen this, nor h a v e t h e y heard t h a t
this h a s taken place, t h a t P h a r a o h h a s magnified himself w i t h in­
creasing evildoing a n d h a s become exalted in it even more than in past
evildoings. Therefore his recompense h a s exceeded all bounds."
L e t us hearken to the sea a n d listen as it conversed w i t h the great
3 4
prophet Moses about P h a r a o h w h o heaped u p abomination after
abomination. " I will not b e defiled b y h i m a n d his people. M y right­
36
eousness will not be a n eternal g r a v e y a r d for t h e m ! "
T h e great prophet Moses replied to it, " B u t y o u bring about good
things, because y o u s l a y evil."
I t w a s as though the sea w a s s a y i n g , " H e w h o heaps u p shameful
things, w h y should his burial place be m a d e in m e ? " I t w a s as though
Moses said to it, " I f y o u are upset b y them, y o u will rejoice a t the
36
s a f e t y of the children of the m e r i t o r i o u s . " I t seemed as though the
sea w a s s a y i n g , " A l a s ! I a m to be a burial ground for those unclean
through manifold defilements. W h a t purpose is there in the good
passing t h r o u g h ? " I t w a s as though Moses said to it, " T h e i r e n t r y is
like e n t r y into w a t e r t h a t purifies, sanctifying a n d cleansing from all
i m p u r i t y . " T h e r e u p o n the sea fell silent a t these words and recognized
t h a t he w a s an apostle. S o then the T r u e One (said) to Israel, " Y o u
will be safely borne for me, a n d I will e x a l t y o u . "
I t w a s as though m e r c y said to them, " I will not shun y o u , b u t I
will glorify y o u w h i t h e r y o u go. T h e pillar of cloud will magnify y o u r
c a m p s , so t h a t no blemish will be seen in y o u . T h e pillar of fire will
3 6 a 3 6 b
shine on them, t h a t e v e r y s p y m a y b e discovered among t h e m .
T h e angels too will go w i t h them, destroying the evil ones w h o would
oppose them. T h e great glory will fight for t h e m and manifest their
greatness a m o n g all the nations."
374
T H E S E A began to address Israel w i t h w o r d s t h a t b e n e f i t those
w h o seek to learn. " C o m e safely, O holy people. Cross over m e in safety,
3713
for before y o u are m i g h t y a n d exalted h e r a l d s . Come safely, y o u
3 4 3 5 3 8
Lit. 'brought together'. Or 'purity'; " r m for Usually the meritorious
3611
are the chain of pure men, from Noah onwards. Cf. Rabb. Heb. nanim, Syr.
88 8 A
JLfcOJL^^. b A 'discharged from them'. ' » So . 37B i, , the various natural
e

features of the landscape ahead ref. to in Book I, § io.

 II. §§. ,65 V i c t o r y of Moses in the S e a 55
w h o are like y o u r fathers. G o d revealed Himself to a n d delivered them
38
with H i s power. T h e r e are excellent signposts l e a d i n g the w a y before
y o u , that y o u m a y cross over safely a n d be guided aright. Come safely
39
and do not be h e s i t a n t , for I a m now going to let y o u cross m e . "
T h e great prophet Moses repeated the conversation w i t h P h a r a o h
a n d the E g y p t i a n s . " W h a t is the point of y o u r coming n o w ? R e ­
compense is m a d e r e a d y for y o u . N o one shall endure it except y o u
and those w h o follow y o u . "

Behold the great prophet Moses w h o w a s all-powerful in w h a t he

did. H e raised his hand over the sea w i t h great might. B e h o l d his hand,
which w a s m a d e a storehouse of wonder, uplifted o v e r the R e d S e a
with great might. B e h o l d his mouth, h o l y from the d a y it w a s created!
Magnificent its holiness since the d a y he w a s called. H e praised his
L o r d when he raised his h a n d over the sea a n d divided it. W h a t great
terror the sea put on w h e n Moses raised his h a n d o v e r it a n d addressed
it aloud, " B e still for those w h o are to pass through y o u . "
I t responded with great fear a n d submissiveness, " I cannot g a i n s a y
the command of m y L o r d , because of the ten things w h i c h were
wrought in me from evening till morning:—the w o r d t h a t brought m y
waters together; the light t h a t shone on m e ; the w i n d t h a t blew on
4 0
m e , the fire that dried m e u p ; the miracles t h a t divided m e ; the
4 1 42
wonders that m a d e m e e b b ; the m a r v e l s t h a t weakened m e ; the
east w i n d t h a t dried m e u p ; the f u r y t h a t w a s unleashed in m e ; the
43
e x p e d i t i o n that became the starting-point of all t h a t happened.
I t w a s as though Moses w a s s a y i n g to it, " D o not be alarmed a t this.
If y o u h a d not been chosen for this, it would not h a v e been appointed
for y o u . " Moses stretched out his h a n d over the sea a n d it w a s as
though the T r u e One said to him, " Y o u r greatness will be recounted
throughout the generations of the w o r l d ! " W h e n Moses stretched out
his h a n d over the sea, things invisible a n d visible trembled a n d the
world w a s then in unparalleled fear.

§ 6. V I C T O R Y O F M O S E S I N T H E S E A
Moses entered, the glory before him magnifying his passing through
the R e d - S e a . See the difference between t w o w h o entered:—
Moses entered and P h a r a o h entered.
Moses entered, the D i v i n e One magnifying him.
P h a r a o h entered, the D i v i n e One destroying him.
Moses entered, the glory gladdening his heart.
3 8 3 9 A 4 0 a
1. Aph. as Jew. Targ. Or 'humble' ( Ui^s). For •otbjt ( J u a l ^JJt),
4 1 A 4 2 4 3 A
which emptied me). So . Lit. 'new things'. So : nm^'sx = event, hap­
pening.
 56 Book I I Moses the S a v i o u r of Israel n. §§.6 l7

P h a r a o h entered, the glory oppressing his heart.

Moses entered, the righteous rejoicing a t him.
P h a r a o h entered, the righteous destroying him.
Moses entered, the angels m a g n i f y i n g him.
P h a r a o h entered, the angels oppressing him.
4 4
T h e status of Moses exceeded t h a t of a n y m a n , a n d thus his L o r d
h a s p r o v e d it. W h e n Moses a n d Israel entered into the sea, the w i n d
gathered force t o meet them. W h e n P h a r a o h a n d the E g y p t i a n s
entered into the sea, judgement gathered force to meet them.
Observe the prophetic status of Moses, h o w he began to proclaim in
t h e w o r d s of E n o s h , b y w h i c h he magnified the T r u e O n e ; at that time
men began to call upon the name of the Lord (Gen. iv. 2 6 ; T a r g . ) .

§.7 § 7. T H E S O N G OF MOSES

4 6 4 6
A t the beginning of the S o n g ( E x . x v . ) is T H E N , for T I T was
m a d e an extensive garden. T h e T r u e One c o m m a n d e d it and A b r a h a m
m a d e i t — A n d the Lord God planted (Gen. ii. 8 ) , the T r u e One spoke;
And Abraham planted a tamarisk tree" (Gen. x x i . 3 3 ) , the T r u e One
wrote.
T h e n Moses b e g a n a n d said in the sea; h e composed his S o n g a
garden of praises. H e said T H E N t o rear a fine garden w i t h living
trees, a n d also w h e n h e began t o proclaim the w o r d T H E N Creation
w a s renewed a t t h a t . T H E N included Creation a n d S a b b a t h , S a b b a t h
being a n excellent pillar, all of it good, for G o d established it on the
foundation of C r e a t i o n ; t h u s Moses b e g a n w i t h m i g h t y proclamation.
T H E N is the Beginning, the opening—wholly excellent! S a b b a t h is
a c i t y — w h o l l y blessed! B e g i n n i n g is a n origin, w h o l l y spiritual! S a b ­
48
b a t h is a place, w h o l l y s a c r e d !
H e r e the knowledge of Moses w a s revealed to the world and it pro­
v i d e d knowledge for the living a n d the dead. H e then said S A N G
4 9
( Y A S l R ) — a momentous, unalterable w o r d . T h e s e are eminent words,
like shining light. T H E N S A N G ( ' A Z Y A S l R ) he began it a n d pro­
claimed it. ' A Z , w h o s e inner meaning is of significance, is a foundation
t h a t cannot b e destroyed.
B e g i n n i n g w a s created a n d S a b b a t h brought into being. T h e cove­
n a n t w i t h A b r a h a m w a s manifested in the n u m b e r Z A I N ( = 7 ) .

4 4 4 5
TP, as often in Sam. Aram., used emphatically in the copula. (noo) SDO =
4 6
x6xe; it is remarkable that it is the Aram, form that is used for the bibl. n». So
4 7 A
Petermann spells, Brevis Linguae Samaritanae, 1873, p. 1. Or 'grove' ( 'garden'—as
4 8
often for this passage). The Sam. translators from the 14th cent, did not un­
derstand this obscure passage, and the Arabic versions are muddled and confused.
4 8
V. n. 67 of text.
I I . §. 7 T h e S o n g of Moses 57
See the w o r l d Y A § I R w i t h w h i c h t h e great p r o p h e t Moses b e g a n .
6 0
H e m a d e it a shield in t h e face of all s h a m e , five hundred a n d t e n
comprising three sections—the y e a r s of the sojourning of t h e ancestors,
the y e a r s of s l a v e r y for their children, the y e a r s of the prophethood b y
w h i c h Moses reached this high status. A n d also \ A Z — t h e g r e a t prophet
Moses S A N G , a n d all t h e Israelites w i t h h i m .
T h e r e is a problem i n v o l v e d here, a b o u t w h i c h w e a s k the E l d e r s of
the people w h o w e r e g a t h e r e d together t o receive k n o w l e d g e of t h e
wonders w h i c h G o d did in E g y p t through Moses H i s s e r v a n t . T h e s e
were prior to the w o n d e r s done in the R e d S e a in E g y p t in t h e presence
of Israel. W h y should t h e w o n d e r s done in t h e R e d S e a precede t h e
5 1
wonders done in E g y p t in this S o n g ?
5 2
And Israel saw the Egyptians dead upon the seashore ( E x . x i v . 3 0 b )
53
before The great work which the Lord did against the Egyptians
(Ex. xiv. 3 1 a ; Targ.)?
T h e explanation of this problem is t h a t t h e y d i d not continue to b e ­
lieve in G o d a n d in H i s s e r v a n t Moses. W h e n t h e y s a w t h e wonderful
deeds done b y the L o r d in the sea, a n d the death of all the E g y p t i a n s ,
t h e y believed in the L o r d a n d in Moses H i s s e r v a n t . A f t e r t h e d e a t h of
the E g y p t i a n s through w r a t h a n d anger, H e lifted t h e m u p onto t h e
surface of the sea. T h e w o n d e r is t h a t H e m a d e their faces u p t u r n e d ,
t h a t Israel m i g h t see them. A f t e r t h e y h a d seen t h e m , t h e y s a n k d o w n
a n d t h e y s a w them no more.

T H E A R R A N G E M E N T OF T H E SONG OF MOSES
Then Moses and the people of Israel sang this song to the Lord (Ex.
x v . 1 ) . E a c h of them remembered the w o r d Y A S l R out of all the w o r d s
of the praise, because it comprised all t h e w o r d s of the praises—an
e x t r e m e l y fine arrangement w a s the arrangement b y Moses a n d t h e
Israelites in this S o n g b y the sea!
Moses w a s standing b y t h e sea, his face turned t o w a r d s M o u n t
Gerizim, Bethel. A l l the E l d e r s of Israel w e r e standing b e h i n d h i m ,
a n d behind the E l d e r s w e r e all the Israelites. T h e prophet Moses s a n g
the S o n g in sections. W h e n he finished each section, he w o u l d fall silent
a n d all the E l d e r s would respond w i t h the verse I will sing to the Lord,
5i
for He has triumphed gloriously: the horse and his rider He has thrown
6 5
into the sea (verse i ) . T h e n all Israel w o u l d s a y (The Lord is) my
strength and my song, and He has become my salvation (verse 2) u p t o
The Lord is a man of war; the Lord is his name (verse 3 ) .
8 0
The numerical value of In D. I marg. the fi. j+e. v JUt-l J-S -)i ^JAJ\ SJS-J fa
A» J^-j)l . . ^ (now 430) r\« _ &* J (i.e. total215) gbu .y** J-S ^ U > _ H • yyf>. J J
r v

6 1
Ex. xii. 40 is then quoted for the figure 430. (total 510 now). I.e. why E x . xv.
5 2 6 8 6 4 A
1-7 before 8-10. As S.P., but last word in Aram. Lit. 'from'.
6 6
cf. R.S.V. n. As S.P. with var. tvibx for n s s and Aram, na'a for D'3.
58 Book I I Moses the S a v i o u r of Israel I I . §§.7.8

T h e y w o u l d then fall silent a n d the prophet Moses would begin to

sing. I n the same w a y Miriam w o u l d sing a n d s a y Sing to the Lord
(verse 2 1 ) , along w i t h the E l d e r s , a n d the w o m e n w o u l d s a y w i t h the
5 6
Israelites. My strength and my song (verse 2) to the end of i t . (She)
For He has triumphed gloriously (verse 1 , 2 n d p a r t ) , t h e y Pharaoh and
57
his chariots (as verse 4) w h o s e p o w e r w a s great against the Israelites,
58
The horse and his rider He has thrown into the sea (verse 1 , 3 r d p a r t ) .

§ 8. T H E D O W N F A L L O F P H A R A O H & H I S A R M Y

W h e n the E g y p t i a n s encamped b y the sea, t h e y w e r e arranged in

four divisions: the c h a r i o t r y , P h a r a o h ' s y o u n g warriors a n d also his
c a v a l r y captains, preceded b y the infantry a n d the specially selected
59
v o l u n t e e r s . W h e n t h e y were assembled for this evil purpose—which
displeased G o d — f i r m l y believing t h a t their division represented an
unchangeable kingdom, t h e y stood on four sides facing B a a l - Z e p h o n .

N M I •A-'-IJ

P h a r a o h w a s standing before it b y himself, the y o u n g warriors on

his right h a n d a n d the captains on his left; all the footsoldiers in front
of h i m a n d the volunteers opposite them. B a a l - Z e p h o n w a s in the
middle a n d all these m e n w e r e round about it.
6 6 5 7
I.e. to end of verse 3. Presumably the response (non-bibl.) to verse 1, 2nd part.
6 8 5 9 A
As S.P. with var. m a i l for iasm and Aram, ending as n. 55. C£**-JI
jLi5fl ois&»t = volunteer spies ?
 II. §.8 T h e D o w n f a l l of Pharaoh's A r m y 59
60
Pharaoh went close to it a n d m a d e offerings to it, while all the
E g y p t i a n s b o w e d d o w n before it.
T h u s G o d spoke in His Scripture, "In front of Baal-Zephon. When
6 1
Pharaoh made offering" ( E x . x i v . 9 - 1 0 ; T a r g . ) .
I t w a s as though the T r u e One said to him, " T h i s arrangement does
not please m y greatness, a n d I cannot leave it a s it is, for it is a n evil
offering meriting destruction. I t will destroy those w h o m a k e offering
to it. I shall not let this a r r a y remain a s it is. B y m y p o w e r revenge
will be taken on them. T h e E g y p t i a n s are divided into sections; so t h e y
62
show a s p l i t to the children of m y beloved people. A l l this is hostility
towards me a n d e v e r y one h a s begun to do w h a t is to his o w n hurt.
L o , I will manifest the destruction of each one of them j u s t as he is,
and I will bring about ten judgements as well, t h a t t h e y m a y k n o w
m y greatness and m i g h t . "
63
T h e cloud caused illumining a n d darkening all t h a t n i g h t , so t h a t
t h e y were trembling a t t h a t wonder w h i c h w a s done first. If there is no
64
terror, r u l e r s h i p is not m a d e k n o w n !
N e x t it is said, without one coming near the other ( E x . x i v . 2 0 ; T a r g . ) —
a great, m i g h t y m a r v e l w a s revealed there. I t w a s the cloud! I t w a s
65
the first of the wonders a n d it w a s a start to all the g l o r y , for after
the wonders which Moses h a d done in the land of E g y p t in the presence
66
of Pharaoh, the first destroying boils a n d the last deep d a r k n e s s , thus
it w a s brought b a c k w i t h might a t the sea, a n d evil P h a r a o h w a s in
terror w h e n he s a w i t ; he realized t h a t our L o r d h a d appeared to de­
67
stroy h i m .
A t the time of the boils all Israel rested a n d all the E g y p t i a n s were
burned with them. S o a t the time of the darkness, all of them were in
68
confusion a n d knew t h a t it w a s a m i g h t y power.
W h e n he appeared a t the sea in the cloud, t h e y said, " F l e e from
before Israel." W h e n the T r u e One heard this statement, H e m a n i ­
fested a second wonder. H e looked d o w n in a pillar of fire a n d cloud
from H i s high habitation, so t h a t their terror w a s heightened a n d their
a r m y in dread.
W o e to the m a n w h o m the T r u e One terrifies!
Hence the evil k n e w t h a t this w a s their
recompense.

8 0
V. n. 149, Book I (trans.); so the sequel, implying the making of oblations by Pharaoh,
8 1 8 2
and not as A.V., R.S.V. etc. V. n. 60. R.S.V. *.. drew near . . *. <ai*: cf.
6 4 A
Syr. JLv**j. «» So the Sam. interpretation of E x . xiv. 20, not as R.S.V. 'victory'.
6 5 8 8
Clearly a proverb. For np's (j*2-l). According to this reckoning, the slaying
8 7
of the firstborn does not count with the plagues; v. n. 89, Book I (trans.). 'Our
Lord' here used for the first time in this way, suggestive of Christian influence.
6 8
1. "n»n« with L.
60 Book I I Moses the S a v i o u r of Israel II. §.8
69
T h o s e w h o f l e d to the T r u e One escaped; the remaining forces of
P h a r a o h w e r e s a y i n g , " N o w w e k n o w t h a t our destruction h a s d r a w n
near. I t w a s not because of us t h a t it happened to us as it did through
Israel, w h i l e w e w e r e in E g y p t , so t h a t w e pursued after them. W h a t
is t h i s w e hope for ? I t is hurtful to u s ! N o w , w h a t e v e r w e do w e see
t h e m (the captains) standing speaking w i t h P h a r a o h , ' W h e r e is the
skill y o u h a d a t t h e beginning ? Y o u h a v e seen t h e w a t e r of the sea
c h a n g e d from a f a v o u r a b l e state t o this u n f a v o u r a b l e one.' A n d n o w
speech increases more t h a n all t h a t took place before (when the c a m ­
p a i g n w a s being planned). If w e h a d been delivered a t the beginning,
in a n y case w e w o u l d perish in the e n d . "
I t seemed a s though the T r u e One said to t h e m , " R e s t r a i n yourselves
from such t a l k . I w i l l deal w i t h y o u ! "
70
P h a r a o h ' s a n s w e r t o t h e m w a s , " B a a l - Z e p h o n s e e s u s a n d w h a t is
to h a p p e n t o us. H e will not y i e l d to H i m a n d he will not let us d o w n . "
I t w a s a though the T r u e One said t o him, " Y o u r bold attitude will
bring y o u misfortune. I t will become y o u r destruction. S e e w h a t the
great P o w e r f u l One w i l l d o ! "

T h e t h i r d w o n d e r w a s the urging on of their beasts so t h a t t h e y

c a u g h t u p w i t h Israel. J u s t a s H e said in H i s h o l y Scripture, So he
71
made ready his chariot and took his people with him ( E x . x i v . 6 ) — a
72
m i g h t y p r e p a r a t i o n , manifestly t r i u m p h a n t , so t h a t no m a n could
escape from t h e r e — w h e n t h e y w e r e b o g g e d d o w n in the sea t h e y sank
7 3
d o w n a n d w e r e then h e a p e d u p because of their numbers. S u c h a v a s t
force b o g g e d d o w n its warriors, the horsemen bogged d o w n the sol­
diers—(and so recently) t h e y h a d all been so j o y f u l in themselves a n d
h a d said to P h a r a o h , " B e b r a v e ! W e are in y o u r v i c t o r y . T h e r e is no
fear in us. W e are the riders, the soldiers. N o one h a s a n y p o w e r
over us."
T h e g r e a t P o w e r f u l One exercised H i s m i g h t y strength a n d bogged
d o w n the w h o l e of the people in their mightiness.
W h a t great m i g h t ! W h a t superlative sovereignty! W h e r e is there
a k i n g w h o c a n s t a n d before it ?
W h a t g r e a t m i g h t ! W h a t superlative s o v e r e i g n t y ! W o e to t h e
m a n w h o errs before it.
W h a t g r e a t m i g h t ! W h a t superlative sovereignty! I t magnifies
the good a n d destroys the evil.
W h a t g r e a t m i g h t ! W h a t superlative sovereignty! W h o is there
c a n estimate the greatness of its owner ?
6 9
Implying that some did desert, so that E x . xiv. 25b throws new light on the phrase
7 0 A 7 1
'all the host of Pharaoh that had followed . . . " in verse 28. 'listens to'. M.T.
7 2 7 3
'army'. Lit. 'harnessing', m o x as in Gen. Rabba 55. m m Hoph'al =
I j - J J 5 . Fig. from harvest.
I I . §-8 T h e D o w n f a l l of Pharaoh's A r m y 61

W h e n t h e y s a w themselves crushed a n d all their a r m y reduced,

while Israel's were increased, t h e y said, " N o weakness h a s manifested
itself in their a r m y , not even a n y f e a r . " T h e y said, " I t w o u l d b e better
for us to flee from before Israel, for the Lord fights for them against the
Egyptians ( E x . xiv. 2 5 ; Targ.).
T h e s e h a v e the significance of momentous w o r d s . T h e y said, " K n o w
the T r u e One a n d speak b y H i m , " b u t the T r u e One w a s too righteous
for them, a n d so t h e y turned from H i m a n d did not cleave to H i m .
74 75
I t s i m p o r t a n c e lies in m a t t e r s of great moment. T h i s w a s a p l a c e
7 6
of m i g h t y power. W e a k h u m a n i t y stood before its b o u n d a r y .
W h e n this happens to the good their minds
are confused, b u t w h e n it happens to the
evil, t h e y recognize their evildoing.
T h e s e are the four divisions m a d e ; in each one of t h e m a w o n d e r
followed b y destruction h a s been manifested. One is unlike the other.
W o e to y o u , P h a r a o h , for w h a t y o u h a v e seen happen to the E g y p t i a n s
a n d for w h a t w a s manifested in the sea. Recompenses w e r e m a d e
r e a d y , t h a t the requital should b e just.
T H E F I F T H t h a t w a s done to P h a r a o h a n d his riders w a s t h a t H e
7 7
lifted them u p high a n d dropped t h e m in the sea, while all Israel
were w a t c h i n g in fear a t this event. P h a r a o h w a s speaking w i t h the
78
chief officers of his a r m y . " W h a t is this serious reversal t h a t has be­
fallen me ? M y p o w e r h a s turned into considerable weakness.
W h e r e is m y p o w e r w h i c h w a s great, w h e n all w h o s a w m e w o u l d
prostrate before m e ?
W h e r e is m y glory w h i c h w a s mine, w h e n all w h o looked on m e
trembled before m e ?
W h e r e is m y sovereignty w h i c h I h a d , w h e n all w h o looked on m e
trembled before m e ? "
I t w a s as though the T r u e One said to h i m , " Y o u h a v e been in­
v o l v e d in evils; therefore the T r u e One will destroy y o u a n d all t h a t
belongs to y o u . W h e r e are the things t h a t t a u g h t y o u evil ? L e t t h e m
come a n d s a v e y o u n o w ? "
Israel were p a y i n g attention to all this, a n d their heart w a s fearful
of this circumstance. T h e y said to the great prophet Moses, " D o not
leave us, for y o u are like a compassionate father, bringing u p his
children in honour. H o w great the d a y w h e n w e s a w y o u ! Y o u t a u g h t
us w h a t our L o r d would do to us. T h i s is a blessing t o u s w h i c h multi­
plies blessings, w h i c h our G o d h a s t a u g h t y o u , O y o u for whose sake
all good has been revealed to us. B e c a u s e of w h a t our L o r d c o m m a n d e d

7 4 7 5
For npm, root 'press, make urgent'. Cf. msma of the glory of God (Jew.
7 6 7 7
nrao). Lit. 'dust', fig. as in Marqah's Hymn IV of the Defter. V. n. 153, Book
7 8 A
I (trans.). So JZ\^i.
62 Book I I Moses t h e S a v i o u r of Israel II. §.8

for our good w e believe in the L o r d a n d also in the prophetic one. W e

will not s t r a y from w h a t y o u teach u s . "
T h e S I X T H , w h a t the great P o w e r f u l One c o m m a n d e d to be done
gloriously w i t h his choice captains, w h o directed the forces of Pharaoh
in their c a m p s . T h e y sank into the R e d S e a — a horrible death! N e v e r
h a s there been seen or h e a r d such a death in the w o r l d ! I t w a s as
though the T r u e One said to them w h e n t h e y were in distress, " W h e r e
are those w h o w e r e leading y o u ? B y the T r u e One t h e y h a v e been
smitten! T h e y h a v e no more existence. W h e r e is the enduring might
or the p o w e r or the success or the glory or the lasting exaltation ? —
only the T r u e One's! W h a t destruction has gripped t h e m ! W h a t af­
fliction h a s crushed t h e m ! T h i s is y o u r recompense a n d there is greater
still to come from m e , for it is m y practice t o do greater t h a n this,
recompensing each doer according to his deed, whether good or
evil."
Israel witnessed all t h a t w a s done a n d their heart feared w h a t t h e y
s a w , b u t their L o r d magnified t h e m a n d their heart w a s filled w i t h
faith. F o r this purpose all these happenings h a d taken place.
T h e praises of A d a m w e r e increased in t h a t place.
T h e proclamation of E n o s h w a s repeated a n d proclaimed in their
mouths.
T h e w a y of E n o c h w a s before them, so t h a t t h e y w a l k e d in it.
T h e righteousness of A b r a h a m w a s n o w revealed; it w a s b y
reason of it t h a t all t h a t took place happened.
T h e innocence of I s a a c w a s magnified, for it w a s b y reason of it
t h a t all t h a t h a p p e n e d took place.
T h e fearlessness of J a c o b also shone forth. I t w a s b y reason of it
t h a t all t h a t occurred took place.
T h e p u r i t y of J o s e p h too w a s established. I t w a s b y reason of it
t h a t all this e v e n t occurred.
A l l the angels w e r e a r r a y e d there b y reason of Moses, to honour him.
T h i s is a m i g h t y place, w h o l l y beneficial to a holy congregation whose
like is not to b e found among the peoples of the w o r l d !
T H E S E V E N T H , w h a t happened to the accursed footsoldiers. T h e
w a t e r w h i c h h a d dried u p returned to its original state—as G o d said,
"The depths™ cover them" ( E x . x v . 5; T a r g . ) . T h e y h a d been journeying
so confidently! T h e kingdom of the deep engulfed them there w i t h
great affliction.
T h e y h a d said, " L e t u s possess I s r a e l , " b u t judgements w e r e
s a y i n g , " W e will possess y o u in t r u t h ! "
T h e y h a d said, " L e t us kill Israel," b u t w r a t h said, " W e will kill
y o u in t r u t h . "
 II. §.8 T h e D o w n f a l l of P h a r a o h ' s A r m y 63
T h e y h a d said, " L e t us t a k e their possessions from t h e m . " T h e
T r u e One said, " L e t them t a k e their right from y o u ! "
T h e y h a d said, " L e t us take the flock b a c k from t h e m . " T h e T r u e
One said, " Y o u h a v e no m e a n s of getting it."
T h e y h a d said, " L e t us m a k e w a r on t h e m . " T h e T r u e One said,
"Prepare now to w a r w i t h m e . "
80
T h e y h a d said, " L e t us destroy their f o o d . " T h e T r u e One said,
" I will destroy y o u r s . "
Israel were then increasing in numbers a n d the T r u e One w a s
greatly magnifying them, and Righteousness w a s glorifying them. O
world, be a t rest a n d H e will reveal good; t a k e a goodly portion of
powerful righteousness, then fine treasures will begin to glitter in the
world a l w a y s for all w h o h a v e understanding.
W h e r e in the world is there a people of such great g l o r y as Israel ?
Manifold wonders w e r e done for their sake, manifold m a r v e l s b y
reason of t h e m ; a n d the assembly of the angels c a m e to help them, a n d
the great glory w a s manifested for the sake of their preservation.
81
Righteousness w a s e n c i r c l i n g them a n d their L o r d w a s sustaining
them.
82
T H E E I G H T H , w h a t happened to the officers w h o evilly treated
83
the Israelites b y m a k i n g them gather s t u b b l e for the m a n u f a c t u r e of
bricks. T h u s the T r u e One said in H i s S c r i p t u r e , "Thou sendest forth
thy fury, it consumes them like stubble" ( E x . x v . 7; T a r g . ) , for t h e y w e r e
treating them harshly the whole time, so t h a t t h e y h a d to bring stubble
and m a k e bricks. T h e i r bodies w e r e burned w i t h fire in the sea. W h e n
Israel s a w them then, their hearts were strengthened, for the T r u e One
w a s fighting for them a n d taking H i s portion from those w h o oppressed
them.
T h e Israelites realized the greatness of their ancestors a n d w h a t w a s
stored u p for themselves, as well as all t h a t h a d been done b y reason
of their eminence.
Come in peace, O great prophet Moses, w h o faithfully carried out
w h a t H e commanded. T h e creatures s a y , " G r e e t i n g ! "
Come in peace, O great prophet Moses, w h o reveals the t r u t h a n d
84
d e s t r o y s the lie.
Come in peace, O great prophet Moses, w h o ennobles the righteous
a n d destroys the evil.
Come in peace, O great prophet Moses, w h o magnifies the good
and crushes the guilty.
Come in peace, O great prophet Moses, a n d let g o o d l y recompense
be w r o u g h t for goodly men!

8 0 A 8 1 A
So . So . ipDT as Syr. and cf. basic idea behind Rabb. Heb. and Jew.
8 2 8 8 8 4
Targ. root. Or 'taskmasters'. For rrop. Or 'bides, covers up'.
6 4
Book I I Moses the S a v i o u r of Israel II. §.8

Greatness w a s seen in t h a t p l a c e ; w a t e r a n d fire were combined.

T h i s w a s a tremendous wonder, far exceeding a n y t h i n g , t h a t w a t e r and
fire should a p p e a r there. T h e dominion of the w a t e r w a s brought low
a n d t h a t of the fire overcome. T h e m i g h t y a c t of A d a m ' s creation w a s
there m a d e k n o w n , for w a t e r a n d fire w e r e combined in t h a t too.
A d a m ' s b o d y w a s from the dust, a n d the fire brought great p o w e r a n d
w i s d o m into him. F r o m the beginning he w a s borne b y spirit, a n d from
it w i s d o m d w e l t in his m i n d .
8 5
T h a n k s b e to this K i n g whose g l o r y
86
magnifies the S p e a k e r .
Blessed the hour in w h i c h H e created A d a m , w h e n A d a m filled
the whole w o r l d w i t h praises to the L o r d of the world.
Blessed the hour in w h i c h w a t e r a n d fire were combined in the
R e d Sea.
Blessed the hour in w h i c h w a t e r a n d fire combined for the de­
struction of the unbelievers.
T h e w o r l d r a d i a t e d in the presence of the T r u e One, w h o appeared
for the sake of H i s beloved. G o o d is the T r u e One a n d good are H i s
beloved. Blessed w a s the w o r l d w h e n H e a p p e a r e d ! L e t us b e sincere
before H i m a n d g i v e t h a n k s for H i s greatness, perchance w e m a y be
w o r t h y of this.
L e t us worship a n d s a y , " T h e r e is only one G o d . "
T H E N I N T H , w h e n H e a p p e a r e d w i t h great m i g h t — a terror to the
e n e m y ! W h e n the g r e a t proDhet Moses called, the earth opened u p its
87
m o u t h to swallow. E x a l t e d is the K i n g , whose kingdom is g r e a t .
T h u s H e said in H i s holy Scripture, "Thou didst stretch out thy right
hand, the earth swallowed them" ( E x . x v . 1 2 ; T a r g . ) .
88
H o w great is the evil of m a n k i n d ! H e w a s d e s t i n e d for this, b u t
his guilt exceeded it. K o r a h a n d his assembly were thus requited be­
cause t h e y said, "You have gone too far" ( N u m . x v i . 3 ; T a r g . ) .
T h e r e w e r e four elements combined in the bringing a b o u t of the
deed t h a t w a s done. W I N D from a b o v e , M I G H T in the centre, a
89
W O R D t h a t w e n t forth like a messenger going a b o u t , a n d glory w a s
90
m a n i f e s t e d . F O R C E brought a b o u t the interaction of these (three).
9 1
T h e y b r o u g h t a b o u t the j u d g e m e n t below, the plague a b o v e .
W h a t is this H e commands, this action of the W I N D blowing a n d
the M I G H T ? T h e y obey a n d open u p the earth's mouth to engulf.
9 2
LIFE shone m i g h t i l y from a b o v e , a n d the four elements b y w h i c h

8 5 8 6
For nmnt. Common attribute of Moses (the Spokesman of God, the Proclaimer,
8 7
etc.). There is no Sam. notion of a kingdom of God, despite such allusions.
8 8 A 8 9 A 9 0 A 9 1
Or as 'appointed'. ijt. 1. Hoph'al as VIII root j^. The ref. is
9 2
to the death under the sea and the plagues on the land. Usually naans = 'rest',
but here as Bibl. Heb. nnoi.
II. §.8 T h e D o w n f a l l of Pharaoh's A r m y 65
A d a m w a s raised welcomed h i m truly. L i k e good m e n t h e y were
brought u p w i t h favour.
93
T H E T E N T H , the destruction of the E g y p t i a n s w h e n t h e y e n t e r e d
94
into the h o l o c a u s t w h e n morning came, a t the decree of the T r u e
One—the returning of the w a t e r to its former state b y the m i g h t of the
Powerful One w h o controlled it. T h e y were all going through j u d g e ­
ment, punished b y the L o r d of power.
A d a m arose in the world, speaking to m a g n i f y t h a n k s g i v i n g a t
morning time. S o the E g y p t i a n s in the morning were perishing a n d the
whole world w a s in terror a t t h a t event. T h u s H e said in H i s holy
Scripture, "And the sea returned to its deep state at the turn of the
9h
morning" ( E x . x i v . 2j).
Observe the inner meaning of this statement a n d praise H i m w h o
made it w i t h sincerity of heart. H e said concerning the sea t h a t H e
brought it b a c k to its deep state w i t h great might, t h a t H e m i g h t
teach all generations t h a t it is not in man's p o w e r to pass through the
96
sea. If it were, the sea w o u l d not h a v e such great d e p t h .
There w a s no sign of w h a t w a s to happen, b u t the w a t e r w h i c h w a s
in it closed over them w i t h m i g h t y power. T h e w a t e r s w e r e like moun­
tains, so much did t h e y hem them in, showing t h a t there w a s great
depth. T h e m i g h t y W i s e One h a s said t h a t it is not in man's p o w e r to
comprehend it.
Pharaoh a n d his people were perishing in the sea in great a n d ex­
ceedingly m i g h t y recompense, a n d the wonders t h a t w e r e seen a t t h a t
time were crowned b y the m a j e s t y of H i m w h o w r o u g h t t h e m — S I X
97
in the s e a a n d F O U R on four separate occasions took place.
T H E S I X t h a t took place in the sea—contemplate them a n d g i v e
praise to the Powerful One w h o does wonders.
The first, the w a v e s of the sea were turned from beneath u p w a r d s b y
H i s abundant power.
98
The second, the dividing of the w a t e r s into t w o h e a p s to m a k e a p a t h ­
w a y for that crossing. T h u s H e said, "And the Lord drove the sea back
9 9
by an east wind" ( E x . x i v . 2 1 ) .
The third: high walls on the right a n d on the left preserved them. T h u s
H e said, " The waters being a wall to them on their right hand and on their
left" ( E x . x i v . 2 2 ) .
The fourth t h a t w a s done b y the great might of G o d w a s the turning of
the w a t e r from below u p w a r d s , as H e said, "At the blast of thy nostrils
1 0 0
the waters piled up" ( E x . x v . 8 ) .

9 3 9 4 A 9 5
For jirwaa. = Syr. ( o^j). Not all of this seems to be exact
9 6
quotation from a Targ. Marqah has introduced the ref. to the depth of the sea. For
9 7 9 8 A
pins (q. 1.), et seq. So D. 3, L . 1, and so below. Cf. Bibl. Heb. root I X K .
9 9 1 0 0
'sides'. So S.P. with var. -pVH. SoS.P. with var. -JDK.
 66 Book I I Moses the S a v i o u r of Israel n. §§.8,9

The fifth, the standing u p of the w a t e r like a mountain of rivers through

the p o w e r of the D i v i n e One. T h u s H e said in H i s holy Scripture,
" T h e y stood u p like high mountains" (cf. ibid.).
The sixth, w h e n their destruction w a s completed b y the T r u e One.
T h e w a t e r returned to the same state as it w a s in a t the first, as H e
said, "And the sea returned to its wonted flow when the morning appeared"
(Ex. xiv. 27).

T H E F O U R (other) events t h a t took place w i t h great p o w e r :

The first: w a t e r a n d fire w e r e combined w i t h a b u n d a n t sovereignty,
a s H e said, "Thou sendest forth thy fury, it consumes them like stubble"
(Ex. xv. 7).
The second: w h e n h e c o m m a n d e d the earth, it opened its mouth and
swallowed t h e m u p in a flash, a s H e said, "Thou didst stretch out thy
right hand, the earth swallowed them" ( E x . x v . 1 2 ) .
The third w h i c h H e did w i t h m i g h t y p o w e r w a s in the drying u p of the
w a t e r in the sea, as H e said, "And made the sea dry land" ( E x . x i v . 2 1 ) .
The fourth: the m i g h t y deed w h i c h H e d i d in the R e d S e a in making
a p a t h w a y for w a l k i n g on, as H e said, "The deeps congealed in the heart
W1
of the sea" ( E x . x v . 8 ) .

Praised be the great K i n g w h o is eternal in (His) oneness, w h o is

before all H i s creations a n d likewise after them for eternity. Therefore
t h e great prophet Moses sang w i t h loud voice, "My strength and my
song" ( E x . x v . 2 ) . C l e a v e t o H i s eternal strength for ever! A n d (he
sang also) "He has become my salvation" (ibid.), for H e m a d e k n o w n
t o H i s people through H i s wonders w h i c h H e revealed in E g y p t and
in the s e a .

§.9 § 9. A S O N G O F M O S E S
This is my God ( E x . x v . 2) w h o nurtured m e in the loins of A m r a m .
This is my God w h o formed m e in the w o m b of J o c h e b e d , daughter
of L e v i .
This is my God w h o preserved m e in the a r k in E g y p t ' s Nile.
1 0 2
This is my God w h o g a v e prophetic p o w e r to Miriam, in con­
nection w i t h w h a t w o u l d h a p p e n to me.
1 0 3
This is my God w h o prevented m e from sucking impure milk.
This is my God w h o g a v e m e pure milk, not t h a t of a stranger,
to suck.
This is my God w h o led m e to edge of the desert, to the Mount of
God.

1 0 1 1 0 2 1 0 3
As S.P. with var. 1 H S p. So in C. p. 35 (V). 1. n s v .
I I . f.9 A song of Moses 67

This is my God w h o appeared to m e in flaming fire in the bush.

104
This is my God w h o m a d e m y first c r y to follow t h a t of m y f a t h e r s .
This is my God w h o told m e , "Come, I will send you" a n d "But I
will be with you" ( E x . iii. 1 0 , 1 2 ; T a r g . ) .
This is my God w h o revealed to m e H i s n a m e I A M W H O I A M
( E x . iii. 1 4 ) .
This is my God w h o revealed wonders a n d miracles to m e .
This is my God w h o t a u g h t m e mysteries new a n d old.
This is my God, and I will praise him ( E x . x v . 2 ) . B l e s s e d are y o u ,
Israel, if y o u serve H i m w h o is y o u r G o d a n d m a d e y o u w o r t h y .
T h e G o d of m y father A d a m , w h o m H e formed from dust a n d en­
d o w e d w i t h wisdom.
T h e G o d of m y father N o a h , w h e n H e delivered from the F l o o d ,
a n d w h o s a v e d us from the w a t e r s of the R e d S e a .
T h e G o d of m y father A b r a h a m , w h o m H e b r o u g h t out of U r of the
Chaldees a n d to w h o m H e appointed seven eminent gifts.
1 0 5
T h e G o d of m y father A b r a h a m , w h o lifted u p his e y e s and saw
the four quarters of the world. T h e area between t h e m w a s g i v e n
to him.
T h e G o d of m y father A b r a h a m , w h o lifted u p his h a n d s to possess
heaven and earth.
T h e G o d of m y father A b r a h a m , w h o believed the Lord; and He
reckoned it to him as righteousness (Gen. x v . 6; T a r g . ) .
T h e G o d of m y father A b r a h a m w h o said to him, "That your de­
scendants will be sojourners . . . and afterward they shall come out
(Gen. x v . 1 3 - 1 4 ; T a r g . ) .
The G o d of m y father I s a a c , w h o submitted himself to his L o r d ,
The G o d of m y father I s a a c , to w h o m it w a s said, "Fear not"
(Gen. xxvi. 24),
The G o d of m y father I s a a c , to w h o m H e said, "For I am with you"
(ibid. Targ.),
The G o d of m y father J a c o b , w h o s a w the c a m p of the G o d of hosts
(Gen. xxxii. 2),
T h e G o d of m y father J a c o b , w h o wrestled w i t h the angel (Gen.
xxxii. 24),
106
T h e G o d of m y father J a c o b , w h o said to h i m , " / will go down
with you . . . and I will also bring you up again" (Gen. x l v i . 4 ; T a r g . ) .
B y reason of this H e said to me, " I a m the G o d of y o u r fathers, the
God of A b r a h a m , I s a a c a n d J a c o b " (cf. E x . iii. 6); " I shall remember
m y c o v e n a n t " ( L e v . x x v i . 4 2 ) . Therefore H e said to the Israelites, " I
a m the L o r d " ( E x . x x . 2 ; T a r g . ) , w h o will reveal the m i g h t of Israel
in the world, for d i v i n i t y and prophethood w e r e combined to honour

1 0 5 A 1 0 8
104 A a i s o obscure. So ; lit. 'expectation'. Ref. Gen. xv. 5. For nri'K.
 68 Book I I Moses the S a v i o u r of Israel II. §.9

W 7
him. D i v i n i t y willed deliverance w i t h wonders, a n d prophethood
w a s established t o elevate his status. D i v i n i t y w a s glorified and
prophethood magnified.
Israel w e r e exalted through w h a t Moses h e a r d from H i m , "I ap­
peared to Abraham" ( E x . v i . 3 ) , w i t h m i g h t y deliverance, a n d I m a d e
k n o w n t o Moses in a decree, a n d in a l a w . T o A b r a h a m , And routed
them, and pursued them (Gen. x i v . 1 5 ) — t h i s is the deliverance! T o
Moses, Strike the dust of the earth ( E x . viii. 1 6 ; T a r g . ) exceedingly h a r d
on all! T h i s is manifest t r u t h from w h i c h nothing is kept back. W o e
t o the sinner w h o stands before H i m , a n d w o e to y o u , P h a r a o h , for
thinking t h a t y o u w o u l d become stronger through sinning a n d be
filled w i t h k i n g l y status. W o e to the E g y p t i a n s for w h a t t h e y did!
T h e y expected t h a t through their sinning their kingdom w o u l d be
prolonged.
The Lord is a man of war! ( E x . x v . 3 ) .

E X E G E S I S OF T H E SONG OF MOSES

G o d w a g e d f o r t y w a r s , t w e n t y in E g y p t a n d t w e n t y in the sea. I n
1 0 8
the great S o n g H e said, "Is not he your father, who created you?"
(Deut. x x x i i . 6 ) — t h r o u g h wonders w h i c h H e manifested for y o u r sake!
T h e great prophet Moses included t h e m in the section For ask now
(Deut. i v . 3 2 ) in seven words. I t is in the trials, for G o d tried H i s
enemies, not to do t h e m good in the end, as H e did H i s beloved (cf.
1 0 9
D e u t . viii. 1 6 ) .
By signs (Deut. iv. 3 4 , et seq.), for manifold wonders a n d glorious acts
w e r e c o m b i n e d — t h e doing of a c r e a t i v e L o r d .
By wonders, for t h e sorcerers b e c a m e w e a r y from doing the like of
t h e m , because t h e y w e r e the doings of a great a n d awesome G o d .
And by war, for G o d fought w i t h them, until H e delivered the children
of the R i g h t e o u s .
By a mighty hand, for m a n y persons died in the wondrous act a n d it
b e c a m e more a n d more severe.
And an outstretched arm: distinction w a s m a d e b y H i s right h a n d be­
tween e v e r y fruitful root a n d poisonous w o r m w o o d (cf. Deut. x x i x . 1 8 ) .
110
And by great terrors, containing e v e r y t h i n g marvellous to the sight
of the e y e , not to t h e hearing of the ear.
E x a l t e d is the prophet w h o manifested great wonders, never before
wrought in all the earth or in any nation ( E x . x x x i v . 1 0 ) .

1 0 7 1 1 0 8
np>V?, for npis ?. I.e. Deut. xxxii, usually so called as distinct from Ex. xv.
1 0 9
The section immediately following is based on Deut. iv. 34, and is in Heb. mixed
1 1 0
with Aram. So R.S.V. The Sam. interpretation is based on the root meaning
(things seen, manifestations).
 II, §.9 A song of Moses 69

T h e L o r d our G o d is one L o r d (Deut. v i . 4) alone.

There is no prophet like Moses, H i s faithful
one a n d H i s servant.
111
A l l the N A M E S O F G O D are a t t r i b u t i v e except the n a m e L O R D
( Y H W H ) w h i c h does not consist of a n y attribute. H e n c e the great
prophet Moses said in this Song, "The Lord is His name" ( E x . x v . 3 ) .
There is none like it.
There are T W E N T Y P R A I S E S in this Song. T h e great prophet
praised the great L o r d thus: "Blessed is the bearer of all, w h o bore the
E g y p t i a n s u p , so t h a t t h e y s a w Israel go forth in safety." Therefore
112
Moses said in this Song, 'Pharaoh's chariots and his host he cast into
118
the sea ( E x . x v . 4 ) , a n d the m i g h t y warriors, following his captains,
sank into the R e d Sea. A f t e r Israel h a d seen the E g y p t i a n s smkldown
dead into the depths like a stone ( E x . x v . 5), the great prophet Moses
said, "Thy right hand, 0 Lord, glorious in power ( E x . x v . 6), b y w h i c h
the heavens a n d the earth are borne. Thy right hand, 0 Lord, shatters
the enemy (ibid.); w h e n he sees the m a j e s t y of the L o r d he trembles
1 1 4
v e r y much. In the greatness of thy majesty ( E x . x v . 7 ) t h e y are as the
throwing of the arrows of H i s judgements w h i c h are upon them. He
overthrew his adversaries (ibid. T a r g . ) , in the twinkling of a n eye.
Great is the Powerful One w h o burned their bodies in the midst of
the sea—the w a t e r did not extinguish the fire! G o d reversed the
natural l a w s of the world in all places for the sake of Israel. T h e n a t u r a l
flow of w a t e r is in a d o w n w a r d direction, b u t in the R e d S e a H e m a d e
115
it to go u p w a r d s — F o r the waters piled up ( E x . x v . 8), like a mountain
of rivers, just like great mountains, to prepare a p a t h w a y for Israel to
w a l k on.
T h e foe said, "I will pursue, I will overtake, I will divide the spoil"
( E x . x v . 9), i.e. all the cattle a n d wealth. Hence the m i g h t of the p o w e r
of P h a r a o h king of E g y p t w a s m a d e k n o w n , for no foe could seize the
booty of his enemies until he killed them. P h a r a o h said he w o u l d s l a y
them after seizing all their booty.
116
Thou didst blow with thy wind ( E x . x v . 1 0 ) . the w i n d of w r a t h a n d
fury.
117
The sea covered them (ibid.), on its return to its deep state. H e c o m ­
pared them w i t h lead, for lead sinks quickly a n d is soon burnt.
1 1 8
In the mighty waters (ibid.) ; t h e y were great w a t e r s w h i c h could not
extinguish the fire w h i c h consumed the E g y p t i a n s .
1 1 9
Who is like thee, 0 Lord, among the gods? ( E x . x v . 1 1 ) ; w h o is like
T h e e , O Maker of all things, w h o m nothing is like ?
1 1 1
I.e. the whole of God's attributes are expressed by names like jam, mai, etc.
1 1 8 1 1 8 1 1 4
So S.P. for M.T. n r . As S.P. with var. v'rn. As S.P. with var.
1 1 5 1 1 8 1 1 7
As S.P. with var. can. So S.P. M.T. nDtm. As S.P. with var. ranos.
1 1 8 1 1 9
As S.P. with var. "inn. As S.P. with var. ""run.
7o Book I I Moses the S a v i o u r of Israel II. §9

Who is like thee, majestic in holiness? (ibid.), w h o dealest w i t h just,

h o l y a n d p u r e j u d g e m e n t , c o n t r a r y to all t h a t the unbelievers s a y .
130
Terrible in glorious deeds, doing wonders (ibid.). H e h a s h o l y names
a n d m i g h t y attributes. T h e r e is no other associated w i t h H i m .
120
Doing wonders (ibid.) —forty m a r v e l s in E g y p t a n d in the R e d S e a .
A l l H i s deeds a r e m i g h t y m a r v e l s .
121
Thou didst stretch out Thy right hand, the earth swallowed them
( E x . x v . 1 2 ) . T h e r e are t w o sections here in connection w i t h this; the
first: the g r o u n d of the sea w a s split a n d it engulfed P h a r a o h a n d his
riders a n d horsemen. T h e second: it w a s said t h a t w h e n the E g y p t i a n s
died t h e sea c a s t t h e m onto its b a n k . H e n c e H e said, "And Israel saw
the Egyptians dead upon the seashore" ( E x . x i v . 3 0 ) , their faces u p ­
1 2 2
turned. Israel recognized t h e m a n d c a s t their evil a t them. A f t e r
t h a t t h e seashore w a s split a n d it s w a l l o w e d t h e m u p .
The peoples have heard, they tremble ( E x . x v . 1 4 ; T a r g . ) . T h i s is a true
p r o p h e c y from t h e m i n d of G o d b y w h i c h H e w a s magnified. T r u e is
t h e g r e a t prophet Moses in w h a t he said. T h e kingdom of Israel h a s
n o w been c r e a t e d !
The peoples have heard, they tremble (ibid.), for t h e kingdom of the
E g y p t i a n s h a s ceased for them, for it w a s in their estimation a m i g h t y
kingdom. Therefore the peoples w e r e fearful a t w h a t t h e y heard.
1 2 3
T w o deeds w e r e done then, each of t h e m as great as the o t h e r —
t h e d i v i d i n g of the sea a n d w h a t befell t h e E g y p t i a n s in it. B y reason
of this all the peoples w e r e terrified a n d said in their hearts, " A s E g y p t
w a s d e s t r o y e d , so it m a y h a p p e n t o u s . " I t w a s as though t h e T r u e One
said to t h e m from on high, " W a i t ! Greater t h a n this will fill the world
for y o u . " T h e y h a d p r o v o k e d t h e T r u e One b y w h a t t h e y w e r e doing;
t h e w o r l d will c r y out aloud because of the evils done in it. T h e i r c r y
w i l l go u p t o the h e a v e n l y habitation, j u s t as the c r y of these (Israel­
ites) w h e n t h e y cried out of the m i d s t of great distress. G o d looked
d o w n in H i s m e r c y , aided a n d delivered. W o e to the apostate for w h a t
is p r e p a r e d for t h e m ! H a p p y the good for w h a t t h e y will be recom­
pensed!
W h e n the T a h e b comes he will reveal the t r u t h a n d G o d will glorify
1 2 4
t h e d e a d . T h e i r c o m i n g w i l l be from the four directions of the w o r l d .
W o e then to t h e i n h a b i t a n t s of the w o r l d . I f y o u fear t h a t event w h i c h
took p l a c e there, it is fitting t h a t y o u should k n o w t h a t it w a s done b y
t h e T r u e One. W h a t is p r e p a r e d for t h e m w i l l be for y o u also!
P r a i s e d be the P o w e r f u l One w h o in H i s goodness filled the minds of
1 2 5
the radiant o n e s w i t h true k n o w l e d g e .
I e t n e v
1 2 0
As S.P. with var. TP'TD. M.T. f i n . m for nT ( = n a ) , IjJu- -
1 2 1 1 2 2 A

1 2 3
upbraided them for their evil. This idiom may be translated lit. 'each of them
1 2 1
greater than the other'. Cf. Mark xiii. 26-7 (Matt. xxiv. 31) where instead of the
1 2 8 A
dead we have 'the elect'. But 'the righteous ones'.
II. §9 A song of Moses 7i
W e observe h o w the great prophet Moses spoke concerning the in­
1
habitants of Palestine, as H e said in H i s h o l y S c r i p t u r e : Pangs ™ have
seized on the inhabitants of Philistia ( E x . x v . 1 4 ; T a r g . ) . B y this great
prophecy H e revealed the deliverance of I s a a c a n d the efficacy of H i s
127
promise. H e w a s delivered w i t h p a n g s from the g a r d e n a n d w a s
given the land of Palestine, as H e said, "Sojourn in this land, and I will
be with you, and will bless you; for to you and to your descendants I will
give all these lands" (Gen. x x v i . 3 ; T a r g . ) . T h e great prophet Moses re­
128
calls here the c o v e n a n t w i t h I s a a c his forefather a n d teaches t h a t
pangs w o u l d strike all the inhabitants of Palestine.
H o w great is y o u r m a j e s t y , O Israel, for m i g h t y wonders w e r e done
for y o u r sake. E x a l t e d is the great prophet Moses w h o m his L o r d
taught w h a t he w o u l d be glorified w i t h , a n d he glorified all the gener­
ations of the world, those near to G o d as Moses w a s near, those obe­
dient to G o d as Moses w a s , or w h o stood w h e r e Moses stood, or s a w
w h a t Moses s a w , or believed w h a t he believed, or sought a n d attained,
or said and did for H i m w h a t H e willed, or w e r e crowned w i t h k n o w ­
1 2 9
ledge like Moses, or whose f a c e w a s covered w i t h light (like Moses').
H e w a s m a d e a storehouse of wonders a n d his tongue flowed w i t h
blessings. H i s L o r d did for him w h a t H e h a s not done for a n y other
130
person. Mysteries w e r e u n r a v e l l e d for h i m into revelations; the cre­
ations exulted a t him. T h e heavens rejoiced a t h i m ; the earth listened
to his words (Deut. x x x i i . 1 ) . T h e m i n d hearkened to his speech. H e
sustains the living a n d magnifies the dead. W h e r e is there anyone like
Moses, and w h o c a n compare w i t h Moses the prophet, the like of w h o m
h a s not arisen a n d never will arise ?
131
Now are the chiefs of Edom dismayed ( E x . x v . 1 5 ; T a r g . ) . Connected
1 3 2
w i t h this in a similar w a y is the overcoming of the E d o m i t e s and
1 3 3
likewise the Moabites, the former in d i s m a y , the latter in trembling
134
a t the r e p o r t of these wonders. T h u s G o d said, "Now are the chiefs
of Edom dismayed" (ibid.), for the E d o m i t e s h a d expected t h a t their
1 3 5
kingdom would endure. W h e n Israel w e n t forth, t h e y k n e w t h a t t h e i r
kingdom would suffer change.
J a c o b w e n t to E s a u w i t h m u c h goodwill, a n d E s a u also w e n t forth
136
to meet him. T h e y e m b r a c e d each other a n d their e n m i t y w a s re­
m o v e d a n d w a s thereafter changed into love.
W h e n the E d o m i t e s heard that, hostility returned as it h a d been a t
the beginning, and indeed it became twofold—recollection of w h a t h a d
happened in the past and the bringing about of w h a t w a s to come, for
t h e y could read the records of the ancestors w h i c h t h e y possessed. S o
1 2 6
For V'n, et seq. 1 2 7 A
So . So J^c.
1 2 8 A 1 2 9
So and usually for na^x. A

1 3 0 1 3 1 1 3 2 A
Lit. 'expanded'. But imbm = I^LAJJI, et scq., 'were astonished'. |»j Jl! J

1 3 4 A 1 3 5
133 A again root ,jijtj. tin interpreted by as from root t u . The Edomites'.
1 3 8
= Targ. Onk. Pa.
72 Book I I Moses the S a v i o u r of Israel II. §-9
137
also t h e y were in the possession of I s r a e l . W h e n Moses recounted the
records of the ancestors before the children w h o succeeded them, t h e y
believed in the T r u e One a n d k n e w t h a t the apostleship of Moses w a s
true. W h e n the E d o m i t e s heard t h a t , t h e y were d i s m a y e d and became
hostile, k n o w i n g t h a t t h e y w o u l d be destroyed b y Israel and would
h a v e to face them in severe distress. Hence Moses mentioned here the
chiefs, as the T r u e One directed h i m in this prophecy w h e n H e said,
1 3 8
"These are the kings (Gen. x x x v i . 3 1 ; T a r g . ) . Moses said these words
a n d then m a d e reply a t the c o m m a n d of the T r u e One, "Blessed are
y o u if y o u k n o w t h a t y o u are the writer of their records and under­
stand the secret w h i c h is hidden w i t h me. Y o u will be magnified
thereby a m o n g all c r e a t u r e s . "
Praised be the K i n g , eternal in H i s essence, w h o sustains all H i s
beloved a n d a t all times is w a t c h f u l over them.
I t behoves us ever to b o w d o w n before H i m to the ground, with
heart full of faith, a n d honour the m e m o r y of a faithful prophet w h o
has p o w e r o v e r all creatures, and to see h o w he attained prophethood.
W i t h p r o p h e c y he spoke in the h e a r t of the sea, a n d the T r u e One
139
attested h i m ; the world magnified him for w h a t he said w h e n he
loosed terror a m o n g the Moabites; so the T r u e One said, "the leaders
of Moab, trembling seizes them" ( E x . x v . 1 5 ; T a r g . ) .
W h e r e did Moses get this k n o w l e d g e ? If it h a d not been for his
prophethood he could not h a v e said it then. T h u s the T r u e One re­
corded w h a t B a l a a m said about Israel, It shall crush the corners of Moab
1 4 0
(Num. x x i v . 1 7 ; T a r g . ) . L i k e w i s e the great prophet Moses (said),
"Woe to you, 0 Moab" ( N u m . x x i . 2 9 ; T a r g . ) . T h e r e w a s knowledge of
the destruction underlying his s a y i n g You are undone, 0 people (ibid.)
like y e s t e r d a y ' s y e s t e r d a y are t h e y ! Moses' s a y i n g Woe to you repre­
sents here complete destruction.
T h e y were in terror w h e n t h e y heard t h a t the sea w a s the exe­
cutioner of the E g y p t i a n s a n d t h a t P h a r a o h ' s kingdom h a d been sub­
dued b y its fury, through good men pledged to its power. O world, take
hold of w h a t has been done in y o u a n d w h a t also is going to come in
the second generation. T h e third generation is the generation of the
141
repentant, in w h o m will b e found no b l e m i s h and no apostasy. W o e
to the generation w h i c h is to c o m e ! I t will b e all m i g h t y judgements
a n d punishments. I t is fitting t h a t w e should not meet this generation,
nor see w h a t will happen to it. B u t w h y should this be so with respect
t o us seeing t h a t w e too are guilty, h a v i n g rejected the knowledge t h a t
magnifies life ? If w e (on the other hand) m a k e haste a n d seek the T r u e
1 8 7
An interesting insight into the common ancestry of the Hebrews who left Egypt
1 8 8 1 3 8
and the Edomites. I.e. the beginning of the chronicle of the Edomites. Reading
A 1 1 0
with as -jnoa. If 1S7DB is correct, render 'aided'. R.S.V. 'forehead of Moab'.
1 4 1 A
So . Jew. Targ. mans = 'confusion'.
I I . §§-9,io T h e H o l y Mountain of G o d 73

One and learn wisdom, there will be found in us no apostasy—unless

w e make haste a t e v e r y turn to the guidance of the w i c k e d ! T h a t
would be to m a k e darkness to abound w i t h i n us. W o e to us for the
judgements t h a t h a v e befallen us. W e cannot comprehend them.
L e t us return to the T r u e One a n d believe in the L o r d our Maker
and L o r d , and also in Moses our prophet a n d saviour. If it h a d not
142
been for Moses the world w o u l d not h a v e been c r e a t e d a n d none of
these wonders would h a v e been manifested.

§ 10. T H E H O L Y MOUNTAIN O F GOD §.io

Obverse him begin—after 'in the sea'—to declare prophetically w i t h
mention of the inhabitants of C a n a a n ( E x . x v . 1 5 ) . H e announced to
Israel Canaan's destruction. T h e y h a d no s u r v i v a l once Moses h a d said
it! G o d commanded h i m to w r i t e it d o w n , thereby establishing the
veracity of Moses' prophecy. H e informed him t h a t H e w o u l d do w h a t
H e h a d said a t the beginning to the first of the R i g h t e o u s , "To your
1
descendants I will give this land" (Gen. xii. 7 ; T a r g . ) . So he built there
1 4 3
an altar (ibid.). A n d w h e r e did he build the altar if not o v e r a g a i n s t
1 4 4
the House of the Powerful One ? I t s n a m e w a s formerly The Moun­
tain of the East (Gen. x . 3 0 ) . T h e reason for the n a m e The Mountain of
1 4 5
the East is simply t h a t it a n d the G a r d e n of E d e n are t w i n s . They
were revealed w h e n the d r y land w a s uncovered, w h e n c e the F o r m of
A d a m w h o m G o d created from the dust of the G o o d l y Mount, w a s de­
146
veloped. A d a m is the best thing in creation; the G o o d l y Mount is
the best part of the d r y land. T h e b o d y of A d a m w a s created b y G o d
a n d perfected w i t h holy spirit a n d a living soul. I t began in a holy
place on a holy d a y . E v e r y best thing is appointed to b e h o l y ; there
can be nothing foul in it. T h e p r o p e r t y of e v e r y best thing t h a t is set
apart b y the hands of men is that it is m a d e great a n d glorified b y t h e
c o m m a n d of the H o l y One.
Therefore the b o d y of A d a m w a s taken from a holy place. B y reason
of this G o d said concerning him, "To till the ground from which he was
1 4 7
taken" (Gen. iii. 2 3 ) . T h e G o o d l y Mount is holier t h a n all mountains.
Since the beginning of Creation it has been magnified w i t h holiness.
J a c o b in holiness learned and encountered i t ; w h e n h e s a w w h a t h e
s a w he said, " T h i s is none other t h a n t h e h o u s e o f G o d " ( G e n . x x v i i i . 1 7 ) .
There are S E V E N B E S T T H I N G S in the w o r l d w h i c h the T r u e
One chose a n d set apart as d i v i n e ; the light, the S a b b a t h , M o u n t
Gerizim, A d a m , the t w o stone tablets, the great prophet Moses, a n d
Israel.
1 4 2 1 4 2 1 4 4 1 4 5
Cf. John i. 3. 1. \ab. I.e. Bethel, Mount Gerizim. Mount Gerizim
is identified with the Garden of Eden (physical and heavenly) in Sam. belief of all
1 4 6 1 4 7
periods. Lit. 'made great'. Part S.P., part Targ.
74 Book I I Moses the S a v i o u r of Israel II. § 1 0

The light is from the fire, for fire is the origin b y w h i c h everything is
controlled a n d m a d e to exist.
The two tablets are from the D i v i n e One. H e produced them b y H i s
p o w e r from the will of H i s mind.
The Sabbath is the most special a m o n g all d a y s , for H e set it a p a r t b y
itself.
Adam is the most special of all creatures, for from him prophets and
1 4 8
righteous m e n arise in the w o r l d .
Mount Gerizim is especially holy. G o d m a d e it the dwelling place of
H i s glory.
Moses is a special one w h o magnifies e v e r y special thing.
Israel is special a m o n g all peoples. G o d chose them a n d made them
select.
T h u s G o d w r o t e in H i s Scripture concerning E n o c h , Enoch walked
with God (Gen. v . 2 2 ) — h e k n e w the place of the T r u e One a n d hastened
to it, j u s t as A b r a h a m did a t the time w h e n he w a s called. G o d said to
A b r a h a m , "To the land which I shall show you (Gen. xii. 1 ; T a r g . ) .
W h a t w a s it H e showed h i m if not the G o o d l y Mount ? H e spoke to
h i m a g a i n a t the time of his trial, w h e n H e demanded I s a a c a n d re­
1 9
v e a l e d H i s holiness; H e said, "To the land of Moriah" * (Gen.xxii. 2 ;
T a r g . ) , good a n d blessed. A b r a h a m k n e w it a n d hastened to it with
160
knowledge.
H e a r n o w a question in connection w i t h w h a t w a s said to A b r a h a m
here. W h a t is the meaning of the T r u e One's s a y i n g to him w h e n H e
requested I s a a c , "Offer him (there) as a burnt offering upon one of the
mountains which I shall tell you"? (Gen. x x i i . 2 ; T a r g . ) . H e t a u g h t it
a t the beginning of the speech. R e t u r n y o u r m i n d to the question and
listen now.
T h e answer does not require a n y second source of knowledge. W h e n
he c a m e , supported in righteousness a n d truth, he sought the place
G o d h a d chosen. W h e n he s a w it a t a distance, he turned t o w a r d s it
a n d p r a y e d . W h e n he h a d finished p r a y i n g , he raised his eyes. H e only
raised his eyes to worship—for it w a s the morning hour w h e n he would
s t a n d a n d p r a y . A n d where w a s the direction of his p r a y e r unless to­
1 5 1
w a r d s M o u n t Gerizim ? W h e n he worshipped sincerely, he perceived
b y his intelligence t h a t y o u do not s a y concerning of which I shall tell
you (Gen. x x i i . 2 ; T a r g . ) t h a t it refers to w h a t is to come, b u t to w h a t
h a s been, for the w o r d 'which' ( \ A § E R ) m a k e s this clear and explains
the matter.
1 4 8
Through the 'pure chain' by which is transmitted the pure light from Adam.
1 4 9
rrma, apparently rendering n'lio, hence in the Sam. interpretation Moriah was
the land of (God's) revelation; but the Sam. Targ. version quoted by Kittel gives
Hirm (appearance, vision). For the Sam. interpretation cf. Symmachus, Vulgate &
1 6 0 A 1 6 1
Pseudo-Jonathan. 'experience'. I.e. a Qibla.
 I I . §.io T h e H o l y M o u n t a i n of G o d 75
Behold, I shall set out for y o u certain evidence t h a t the w o r d
l
A § E R has been expressed t h a t y o u m a y k n o w of w h a t h a s past. W h e n
G o d proclaimed the T e n W o r d s ( E x . x x ) , d i d H e not s a y there ' A S E R
H O T S E T I K A (verse 2) ? If it referred to w h a t is t o come, Israel w o u l d
not h a v e gone forth from E g y p t a n d w o u l d not h a v e stopped to hear
this.
I t is good t h a t y o u should realize t h a t A d a m prostrated in its di­
rection; t h a t E n o s h proclaimed in the n a m e of the L o r d on i t ; a n d
E n o c h k n e w it a n d hastened t o w a r d s it. N o a h built an a l t a r in front
of it a n d stood a t it a n d praised the L o r d of the world. T h u s it is said
concerning him, just as w i t h A b r a h a m , "Then Noah built an altar"
(Gen. viii. 2 0 ) : "And Abraham built an altar there" (Gen. x x i i . 9), e x ­
a c t l y as N o a h did. T h u s A b r a h a m t r u l y ascribed greatness to our G o d ,
w h o implanted secrets in the hearts of good men, t h a t H e m i g h t illu­
mine them a n d t h a t t h e y in turn m i g h t reveal them, for the hearts of
good men are bound u p w i t h their L o r d , a n d righteousness sustains
them and truth makes t h e m a b u n d a n t in goodness.
I s a a c s a w it, J a c o b k n e w it, J o s e p h possessed it. I n great perfection
it w a s inherited, from fathers to their sons. H a p p y t h e y w h o possess it
162
a n d t h e y w h o inherit i t ! T h e r e w a s no deviating a n d i n s o l e n t son
among them, b u t t h e y w e r e all good from beginning to end.
1 6 3
That was a time w h o l l y of blessing, the time w h e n the great
prophet Moses w a s seen on the Mount. L e t us m a g n i f y our time b y
praising our L o r d a n d not ceasing t o do so lest w e b e brought to an
1 5 4
end. L e t us m a k e H i m a shield in the face of all impure men, per­
1 5 5
chance w e m a y dwell in H i s f a v o u r , a n d b e supported b y belief in
the L o r d and in Moses H i s servant, for if it h a d not been for the great
prophet Moses the l a w w o u l d not h a v e been revealed a n d no c o m ­
m a n d m e n t would h a v e come down. L e t us m a g n i f y our L o r d a n d b e ­
lieve in H i m and testify a n d s a y , " T h e r e is only one G o d . "
I t is a special thing t h a t w e receive blessings from our L o r d , w h o
is merciful and pitiful, doing good to those w h o love H i m . L e t us con­
sider Moses, the M a n of G o d , in the sea as he speaks w i t h m i g h t y
p r o p h e c y — " O n thy own mountain" ( E x . x v . 1 7 ) . W h a t is H i s o w n ?
Israel is H i s own, as H e said, "His allotted heritage Israel" (Deut.
166
xxxii. 9). The place for thy abode ( E x . x v . 1 7 ) contains t w o p a r t s ;
first the holy place (cf. verse 1 3 ) , second The angels of God d i d not cease
ascending and descending on it (Gen. x x v i i i . 1 2 ) . W h e n c e is the House
of G o d and the dwelling place for H i s glory ? T h e r e is no Presence a n y ­
where else! A s H e said, "But you shall seek . . . his habitation" (Deut.
1 5 2 A
The proper orthography 'TSB (root ns) occurs in Book IV; so interprets.
1 5 3 1 6 4 1 5 5 A
Lit. 'world', et seq. Or 'before we die'. 'in tranquillity', which is the
1 5 3
central idea contained in the notion of the return of the divine Favour. ^Knur
add. in S.P. and L X X .
7 6 Book I I Moses the S a v i o u r of Israel II. §.io

167
xii. 5 ) . T h e r e is to be no sacrificing except before it, no offering except
on it, no oblation except there, no freewill offering, tithe, firstfruit,
deliverance or blessing received a p a r t from it ever, for it is the place of
the T r u e One's Presence a n d the dwelling place for His great glory.
W o e to those w h o disobey the T r u e One through lying, w h o h a v e
chosen for themselves a place of worship other than it! S a y to them,
" W h a t is this w i c k e d apostasy, in t h a t y o u h a v e s t r a y e d to where A b e l
offered his offering, a n d not to the place where the divine Presence is ?
If y o u s a y , ' W h o appointed it as a place ?' and if y o u s a y , ' W h o built
it ?', woe to the m i n d t h a t h a s turned a w a y from the T r u e One and
l f i 8
manifested provocation w i t h all its m i g h t !
O chosen out of all peoples, hold fast to the T r u e One! T u r n not
a w a y from H i m , nor leave H i m ! T h a t w o u l d be unfitting. I t is good
for us to w a l k in obedience to G o d a n d to give serious thought to the
s a y i n g of the great prophet Moses, 0 Lord, which thy hands have estab­
1 6 9
lished ( E x . x v . 1 7 ) , in the holy place—as H e said, "And I will dwell
among the people of Israel" ( E x . x x i x . 45). T h e r e H e dwells and His
work is done.
H e also repeated the s a y i n g of the great prophet Moses, "And let them
160
make me a sanctuary, that I may dwell in your midst" ( E x . x x v . 8 ;
T a r g . ) . W h a t is the point of a s a n c t u a r y w i t h o u t an offering? W h a t is
1 6 1
the point of an offering w i t h o u t obedience ? T h u s the great prophet
159
Moses said, "0 Lord, which thy hands have established"—a great
162
p r o p h e c y since H e did not establish it until a f t e r the destruction!
L e t us m a g n i f y our L o r d a t all times a n d praise H i m ever, and extol
H i m in e v e r y w a y , a n d believe in Moses the prophet w h o brought life to
us a n d w a r n e d us of death, a n d t a u g h t us t h a t w h i c h brings good things.
The Lord will reign for ever and ever ( E x . x v . 1 8 , et seq.)—an en­
during kingdom w h i c h shall never be changed.
The Lord will reign for ever and ever; w o e to anyone w h o is a n
e n e m y to H i m !
The Lord will reign for ever and ever; blessed are those w h o believe
in H i m .
The Lord will reign for ever and ever; blessed is he w h o d r a w s near
to H i m a n d w o e to h i m w h o w i t h d r a w s from H i m .
The Lord will reign for ever and ever. H e conjoins the mention of
the n a m e of the L o r d w i t h t h a t of Mount Gerizim, declaring t h a t
the holiness of the chosen place is enduring, from the d a y G o d
created it even till the D a y of V e n g e a n c e .
It h a s T H I R T E E N N A M E S in the l a w , each declaring its glory!
The first: The Mountain of the East (Gen. x. 3 0 ) , for the G o d of the
157 1 5 8 A
As S.P. with var. UOBV. So ; cf. Gen. Rabba s. 98 for '^n "B in this sense.
159 1 8 0 1 6 1
'hands' as R.S.V. So S.P., L X X . M.T. 'their'. inn normally thus, or
,_ 1 6 2
'a pleasant odour' ( = n )). 1. i n a a .
II. §.IO T h e H o l y Mountain of G o d 77
E a s t h a d chosen it from the d a y s of Creation. I t w a s after this t h a t H e
uncovered the d r y land a n d appointed seven reliable testimonies to it,
w h i c h are revealed in the T e n W o r d s ( E x . x x ) from the mouth of t h e
M i g h t y One through a faithful, righteous prophet.
0 Lord, which thy hands have established.
The Lord will reign for ever and ever.
The second: Bethel (Gen. xii. 8), for G o d m i g h t y a n d a w e s o m e is a
shield a n d helper to those w h o believe in H i m . H e m a d e it a place of
1 6 3
refuge, an escape for all w h o r e t u r n to G o d .
0 Lord, which thy hands have established.
The Lord will reign for ever and ever.
The third: The House of God (Gen. x x v i i i . 1 7 ) , for the h o l y angels d i d
not cease uttering praise to their L o r d , seeking G o d in it.
0 Lord, which thy hands have established.
The Lord will reign for ever and ever.
The fourth: The Gate of Heaven (ibid.), for all w h o t u r n t o w a r d s it,
seeking G o d , will find H i m near. I t is the place of the Nazirites, the
tithes, the oblations, the v o w s , the blessings, the sacrifices, the gifts,
the burnt offerings a n d all the offerings.
0 Lord, which thy hands have established.
The Lord will reign for ever and ever.
1 6 4
The fifth: Its name was Luza at first (Gen. x x v i i i . 1 9 ) — i . e . this n a m e
165
w a s given because of its g l o r y a n d l i g h t — a s J a c o b said, "How awe­
some is this place" (Gen. x x v i i i . 1 7 ) .
0 Lord, which thy hands have established.
The Lord will reign for ever and ever.
The sixth: H e m a d e it a sanctuary ( E x . x v . 1 7 ) , like a holy place, a
place for the dwelling of holiness, for a holy congregation to turn to.
H e spoke (the words) Holy to God ( L e v . x x v i i . passim)—Majestic in
holiness ( E x . x v . 1 1 ) . I t is as the holy prophet said, "0 Lord, which
Thou hast made . . . the sanctuary" ( E x . x v . 1 7 ) .
0 Lord, which thy hands have established.
The Lord will reign for ever and ever.
The seventh: Mount Gerizim (cf. D e u t . x i . 2 9 ) , the place of the Blessing,
as H e said, "You shall set the blessing on Mount Gerizim" (ibid.)—"to
186
put his name there" (Deut. xii. 5)—"there I will come to you and bless
1 6 7
you" ( E x . x x . 2 4 ) .
0 Lord, which thy hands have established.
The Lord will reign for ever and ever.

1 6 8
ano rarer than arm. The name Shaheb (for the Taheb) occurs only once in the
1 6 1 1 8 5
Defter. So S.P. nn*? (M.T. nV). This interpretation of the name Luz(a)
1 8 8 1
seems to be based on rfr = an almond tree (Gen. xxx. 37). So S.P. (M.T. mc ?).
1 8 7
So S.P. & L X X . M.T. --atB-nK.
7 8 Book I I Moses the S a v i o u r of Israel II. §§.IO,II

The eighth: The House of the Lord ( E x . xxiii. 1 9 : x x x i v . 2 6 ) , as H e

said, "You shall bring to the house of the Lord your God" (ibid.). J u s t a s
the owner of this n a m e h a s no associate, so there is no place like this
a m o n g all the mountains.
0 Lord, which thy hands have established.
The Lord will reign for ever and ever.
The ninth: The Goodly Mount (Deut. iii. 2 5 ) , to w h i c h indeed all
blessings shall come, beginning from A b e l . T h u s G o d said, "And all
your votive offerings" (Deut. xii. 1 1 ) , a n d all t h a t is offered to G o d on it.
0 Lord, which thy hands have established.
The Lord will reign for ever and ever.
The tenth: The Chosen Place, for H e said concerning it, "Then to the
-place which the Lord . . . will choose (ibid.).
0 Lord, which thy hands have established.
The Lord will reign for ever and ever.
1 8 8
The eleventh: The Everlasting Hill (Deut. x x x i i i . 1 5 ) , highest of the
mountains in the E a s t , a b o v e all the mountains in holiness and glory.
0 Lord, which thy hands have established.
The Lord will reign for ever and ever.
The twelfth: One of the Mountains (Gen. x x i i . 2) in one of the tribes, a s
H e said, "In one of your tribes" (Deut. xii. 1 4 ) , selected from the land
specially for t h e sons of A d a m .
0 Lord, which thy hands have established.
The Lord will reign for ever and ever.
The thirteenth: A b r a h a m ' s calling the name of that place The Lord will
Provide ( G e n . x x i i . 1 4 ) . H e m a d e it k n o w n t h a t the m a k e r of e v e r y
169
request on it will not turn b a c k e m p t y - h a n d e d .
0 Lord, which thy hands have established.
The Lord will reign for ever and ever.

§ 11. GOD'S D E A L I N G S W I T H ISRAEL

T h e pillar of cloud a n d of fire a n d the glory of the L o r d were t h e
guides of the Israelites w h e n t h e y crossed the R e d S e a , both before a n d
behind them, till t h e y h a d gone out safely.
T h e G o d of gods h a d compassion for the children of H i s servants
like an eagle that stirs up its nest, that flutters over its young (Deut.
1 7 0
xxxii. 1 1 ) , for on its pinions it bears its y o u n g . H i s taking them u p
w a s better t h a n t h a t of a n y bird, a n d H e m a d e them to pass to the
171
islands of the sea a n d set them on the tops of the mountains.

1 , 8 1 8 9
As S.P. (M.T. ms.'3J). This seems to support the interpretation of r w v mn">
1 7 0 1 , 1 A
as 'The Lord will provide'. As S.P. with var. T S ' . So . pmp = Syr.
JLiiSftJO (xdt(uvoi) ?
II. § . I I G o d ' s Dealings w i t h Israel 79
1 7 2
Thus God d i d w i t h the children of H i s servants. H e lifted t h e m
u p on eagles' w i n g s a n d led them through the sea on d r y l a n d a s t h e y
followed H i s glory.
Moses, the son of H i s house, b e magnified, son of A m r a m , the prophet
1 7 3
whom the Lord knew face to face (Deut. x x x i v . i o ) , in things concealed
and revealed, w h o w a s faithful respecting all the signs w h i c h H e c o m ­
manded—the wonders w h i c h the L o r d sent h i m to do, for H e k n e w h i m
in the l a n d of E g y p t a n d in the sea.
A l l the servants of P h a r a o h H e brought to a n end a n d felled from
a b o v e a n d t h e y perished through ten strokes. T h o s e left in the R e d
S e a and in all his land H e d e s t r o y e d — e v e r y t h i n g in it a n d everyone of
strong h a n d , w i t h manifold wonders w h i c h Moses, the most distin­
guished of all men, d i d ; for he includes the n a m e of e v e r y one of
them—all of them great m a r v e l s .
Praise be to the One w h o created t h e m a n d e v e r y great spectacle,
from the d a y Moses b e g a n to perform the signs u p to the splitting of
the R e d S e a and the events t h a t took place therein. Blessed is the d a y
on which Moses prophesied a n d w a s sent to deliver the children of H i s
servants from the p o w e r of the E g y p t i a n s , after t w o hundred a n d s i x t y
y e a r s of sojourning a n d one hundred a n d forty y e a r s of s l a v e r y a n d
wretchedness. Children w e r e increasing; t h e y multiplied during t w o
hundred and ten y e a r s , until t h e y reached a total of six hundred thou­
sand from an original s e v e n t y persons.
Commemorate well A b r a h a m , father of a multitude of nations (Gen.
1 7 4
xvii. 5 ) w h o m the L o r d m a d e to k n o w the condition of his children
175
and to see t r i b e s .
T h e righteous one, w h o w a s from I s a a c , H e t a u g h t in the v a l l e y of
1 7 6
the Y a b b o k w h e n he stood w i t h H i s m a n , and he touched the hollow
1 7 7
of his thigh (Gen. x x x i i . 2 5 ) .
1 7 8
T h a t w a s a great s a g a , none like i t ; it is divided into three sections,
the first external, the middle one in the dream state, a n d the third a s
the first.
T h e L o r d m a d e k n o w n to A b r a h a m ten sections in the first—mani­
fest like the light of the sun; in the middle state thirteen sections
dealing w i t h the first kingdom of Israel; a n d in the last ten sections
179
expounding the condition of the second k i n g d o m . T h e r e are then
these thirty-three sections in the saga of A b r a h a m , on w h o m be peace.
L e t us break off here and think of G o d , w h o brings about divine
affairs from A d a m , for example w h e n H e said to A b r a h a m concerning
his descendants, "Four hundred years" (Gen. x v . 1 3 ) — t h e first of t h e m
1 7 2 A 1 7 3 1 7 4 1 7 6 A
So . As S.P. with var. insi'. As S.P. with var. D'Tin.
1 7 6 A 1 7 7
'judgements' as if from root DDB. 'the angel'. Part S.P., part Targ.
1 7 8 1 7 8
Lit. 'place', et seq. I.e. the final period of divine Favour, to be initiated by
the Taheb.
 8o Book I I Moses the S a v i o u r of I s r a e l II. § § . " , 1 2

from I s a a c r i g h t u p to the e v e of Passover. A c c o r d i n g to accurate

reckoning it is revealed before those w h o know.
T h e y w e n t forth from the servitude of m a n to the worship of G o d ,
w h o delivered t h e m gloriously in E g y p t . T h e y celebrated Passover a n d
j o u r n e y e d to R a m e s e s , a n d for a period of three d a y s t h e y w e n t on,
till t h e y c a m e to the R e d S e a . O n the e v e of the second F e s t i v a l , w h e n
morning c a m e , t h e y entered t h e sea a n d Moses began w i t h all the
Israelites this Song. Then Moses and the people of Israel sang ( E x . x v . i )
g r e a t songs in the R e d S e a a t the time w h e n t h e y entered a n d s a w all
t h e E g y p t i a n s d e a d through manifold afflictions. Moses' people were
lifting u p their voices, s a y i n g , "Sing to the Lord" (verse i ) . L e t those
w h o desire to see Moses a n d the people of Israel a t the sea singing this
S o n g g i v e ear t o hear, for t h e y will perceive w i t h the inner e y e the
180
a r r a n g e m e n t of their utterance Sing to the Lord.
T h e g r e a t prophet Moses w a s standing w i t h all the E l d e r s of Israel
r o u n d a b o u t h i m , a n d all the chiefs of the tribes round about the
E l d e r s , a n d the Israelites behind t h e m . T h u s M i r i a m a n d all the w o ­
1 8 1
m e n w i t h her s a n g this s o n g to the L o r d ( E x . x v . 2 1 ) . T h e great
prophet Moses w a s singing this S o n g section b y section a n d a t the end
of each section he w o u l d fall silent, a n d the E l d e r s a n d all Israel would
say aloud, "Sing to the Lord, for he has triumphed gloriously: the horse
1 8 2
and his rider he has thrown into the sea" (verse i )
A l l Israel w o u l d respond to the singing of the E l d e r s a n d w o u l d s a y
aloud, small a n d great, y o u n g a n d old alike w i t h one voice, "My
strength and my song, and he has become my salvation; this is my God,
and I will praise him, my father's God, and I will exalt him. The Lord is
1 8 3
a man of war: the Lord is his name" (verses 2 , 3 ) . A f t e r this utterance
t h e y w o u l d fall silent, till t h e y h e a r d the voice of the prophet Moses
s a y i n g another section. A l l the E l d e r s w o u l d respond a n d s a y aloud,
" S i n g . . . " a n d t h e y in turn w o u l d sing. W h e n t h e y finished the words
of the S o n g , t h e y set out after Moses a n d the g l o r y — s t a r s w a l k i n g on
earth, the sun a n d moon j o u r n e y i n g , Moses a n d the glory.

§.ia § 12. T H E W O N D E R O F MOSES

E x a l t e d is the g r e a t prophet Moses w h o m his L o r d vested w i t h H i s
184
n a m e . H e d w e l t in the mysteries a n d w a s c r o w n e d w i t h the l i g h t .
T h e T r u e One w a s revealed to him a n d g a v e h i m H i s handwriting; H e
1 8 0
Compare the details of Marqah's description of the antiphonal arrangement with
1 8 1 1 1 8 2
his earlier description in Book I, § 7. I.e. mn' ? I T B ( X ) only. As S.P.
a
with var. TVBK. here misunderstands the word •ni (M.T. nki) and renders, 'He has
1 8 8
triumphed against the people (of Egypt) As S.P. with var. imannsi.
1 8 4
I.e. the pre-Creation light from which all light and wisdom came, and especially the
drop of light in Adam.
II. §.12 T h e W o n d e r of Moses 81

m a d e him drink from ten glorious fountains, seven on high a n d three

below.
185
D i v i n i t y led h i m to w a t e r s of l i f e , refreshing his heart, so t h a t
he sprouted forth t h a t w h i c h g a v e life.
Prophethood led h i m to w a t e r s of life, purifying his soul, so t h a t it
m a d e e v e r y soul great.
T r u t h led him to w a t e r s of life, m a g n i f y i n g his spirit, so t h a t it
w a s m a d e strong in illumination.
T h e F o u r N a m e s led h i m to w a t e r s of life, in order t h a t he m i g h t b e
exalted a n d honoured in e v e r y p l a c e : the n a m e w i t h w h i c h G o d v e s t e d
him, the n a m e w h i c h G o d revealed to him, the n a m e b y w h i c h G o d
glorified him, the n a m e b y w h i c h G o d magnified him.
T h e first name, w i t h w h i c h Genesis opens, w a s t h a t w h i c h he w a s
vested w i t h and b y w h i c h h e w a s m a d e strong. See, I make you as God
to Pharaoh ( E x . vii. i ; T a r g . ) .
A s I began then, so n o w I begin. I n the beginning I b e g a n a goodly
world a n d n o w I begin a righteous world.
/ am who I am ( E x . iii. 1 4 ) I h a v e revealed to y o u . L e t it b e a shield
to y o u . D o not be afraid of b a t t l e ! I a m y o u r shield (cf. G e n . x v . 1 ) .
T o A b r a h a m I said, "Fear not" (ibid.) a n y t h i n g . This is my name for
ever ( E x . iii. 1 5 ) . M y prophet, I h a v e t a u g h t y o u t h a t y o u m a y a p ­
prehend the unbelievers. By my name the Lord I did not make myself
known to them ( E x . v i . 3 ; T a r g . ) . A good apostle is before y o u w h o w i l l
bring about prosperity. T h e n he began to call upon the great name of
the Lord (Gen. iv. 26)—concerning E n o s h I h a v e written d o w n in­
formation.
I t is written But by my name the Lord I did not make myself known to
them ( E x . v i . 3 ; T a r g . ) . A record of prosperity has been created for
y o u — A b r a h a m there called on the name of the Lord (Gen. xii. 8 ) .
H e laid a foundation of good things crowned w i t h perfection—But
the Lord said to Moses ( E x . v i . 1 ) , a n d said to him, " / am the Lord"
( E x . v i . 2 ; T a r g . ) . T h i s is a true statement a n d the n a m e w h i c h H e
revealed to him in the sea. H e stood before it a n d b y it slew the un­
believers. W h e n H e w h o is terrible in glorious deeds, doing wonders
( E x . x v . 1 1 ; T a r g . ) appeared to him, he offered praise before H i m .
See these three w h i c h follow the s e v e n : —
First: the w a t e r w h i c h makes e v e r y tree to g r o w fine, of pure b o d y ,
from the d a y it w a s seed—that w a s in the time of all pure things a n d
no other. Moses sank into the basin of wonders for seven months. T h i s
is the p u r i t y of holiness, chosen w a t e r t h a t purifies all w h o are unclean.
Second: the w a t e r t h a t w a s the milk of p u r i t y , w h i c h he sucked from
his mother and not from some foreign w o m a n .
 82 Book I I Moses the S a v i o u r of Israel II. §.12

Third: w a t e r from the E u p h r a t e s containing mysteries.

W h e r e is there the like of Moses a n d w h o c a n compare w i t h Moses,
the tree t h a t is in the land, its leaves in the place ?
W h e r e is there the like of Moses a n d w h o c a n compare w i t h Moses,
the spring t h a t is in the land, its source in the place ?
W h e r e is there the like of Moses a n d w h o c a n compare w i t h Moses,
the deeps t h a t are in the land a n d flow in the place ?
W h e r e is there the like of Moses a n d w h o can compare w i t h Moses,
the light t h a t is in the l a n d a n d shines in the place ?
W h e r e is there the like of Moses a n d w h o can compare w i t h Moses,
the prophet the like of w h o m h a s not arisen a n d never will arise
from the whole family of m a n k i n d ?
G r e a t is the m i g h t y prophet Moses w h o is greater than all the R i g h t ­
eous of the world, in t h a t manifold perfection w a s integrated in him.
H e w a s crowned w i t h ten wonders never found in a n y m a n but h i m :
The first in his feet, for he w a l k e d w i t h them on the fire and he w a s not
h a r m e d b y it. W h e n did he tread in the fire except on the D a y of
186
H o r e b ? T h e fire w a s a t the f r o n t — a s H e said, "Because the Lord
descended upon it in fire" ( E x . x i x . 1 8 ; T a r g . ) , and there w a s darkness
behind it a n d cloud in the midst of it. W h e n he w a s summoned and he
ascended, he w a s struck w i t h fear the third t i m e ; he approached the
deep darkness w h e r e the angels of G o d were, a n d he dwelt among
1 8 7
powers.
The second in his b o d y . H i s anointment w i t h holy oil took place be­
cause he w a s a perfect priest in the s a n c t u a r y of mysteries, serving one
hundred a n d t w e n t y d a y s . H e did not eat or drink or sit d o w n or sleep,
nor did his b o d y g r o w w e a k during the nights of those d a y s .
The third in his hands, for H e p u t t h e m f o r w a r d to receive the auto­
g r a p h of G o d , a n d through t h e m h e performed signs and wonders.
T h e n he descended c a r r y i n g the tablets of stone in them.
The fourth in his head. H e d r e w near to the deep darkness and a t the
end of his fast his face shone w i t h the light t h a t appeared on it—more
t h a n the light of the sun a n d moon. A l l w h o s a w it w e r e afraid to d r a w
n e a r to h i m .
The fifth: w i t h his tongue he magnified his L o r d , while c a r r y i n g out
all H i s commands. W h e n he g a v e the Israelites H i s command, t h e y
were all together obedient to his voice, the distant as well as the near.
The sixth: his prophethood w a s like the surrounding sea, for from it
s e v e n t y prophets prophesied w i t h o u t a n y diminishing of it.
The seventh: his heart cleaved to the world a b o v e , whence there were
poured out on h i m ten prophecies, expounded in the sea in this Song.
H e w a s glorified in hidden things more t h a n in manifest things.

1 8 6 A 1 8 7
So . Cf. the New Testament, especially Pauline, emphasis on 'powers', passim.
II. §.12 T h e W o n d e r of Moses 83
The eighth: w i t h his eyes he s a w the angels of h e a v e n in their r a n k s —
as H e said, " H e looks upon the form of the angels" (cf. N u m . xii. 8).
1 8 8
A f t e r t h a t he s a w all the l a n d from the r i v e r P i s h o n a s f a r as t h e
river E u p h r a t e s a n d even t o the farthest sea.
1 8 9
The ninth: his tender y o u t h did not l e a v e h i m , nor d i d a n y accident
1 9 0
befall him, nor were his e y e s d i m m e d ; t h u s he could see the length
of d a y s a n d y e a r s .
The tenth: he w a s buried b y the h a n d of G o d on M o u n t N e b o , a n d no
1 9 1
one will k n o w his burial place till the D a y of V e n g e a n c e . W h o is the
192
prophet to w h o m it w a s said, " G o u p t o the place w h i c h I h a v e set
apart for y o u since the d a y s of Creation" ? T h e r e are four c a v e s p r e ­
pared from the third d a y , Machpelah for the Righteous, M o u n t Gerizim
for the s a n c t u a r y , Mount H o r for the priesthood, a n d M o u n t N e b o for
the prophethood.
Blessed are y o u , Israel, for the L o r d is y o u r G o d .
Blessed are y o u , Israel, for y o u r fathers are the righteous a n ­
cestors.
Blessed are y o u , Israel, for Mount Gerizim is y o u r place of worship.
Blessed are y o u , Israel, for Moses the son of A m r a m is y o u r
prophet.
Blessed are y o u , Israel, for the h o l y l a w is y o u r book.
Blessed are y o u , Israel! W h o is like y o u , the delivered people?
T h e L o r d our G o d is one L o r d .
Blessed is H i s h o l y n a m e for e v e r !
T h e r e is only one G o d .
1 8 8
The Nile; so . A 1 8 9
So . misunderstands by uli' (dual root Jf), but cf.
A 1 9 0 A

Form II. The word = n^s (see Bibl. Heb. root) = Syr.. The ref. is to Deut. xxxiv. 7.
1 9 1 1 9 2
Cf. Deut. xxxiv. 6. In the sense 'where is there such a . . ' ?
 BOOK in
T H E NEW STATUS OF I S R A E L
 In the Great Name of the Lord
A l s o b y M a r q a h . C o m m e n t a r y on And Moses and the
Levitical priests said (Deut. x x v i i . 9)

§ 1. T H E L E V I T I C A L P R E R O G A T I V E S §.1

Of the great treasure w h i c h enriches the life of the w o r l d let us t a k e

our fill, t h a t w e m a y b e sustained in the world.
Great is the treasure of the T r u e One, all of w h i c h is blessings. G r e a t
is the m a n w h o is satisfied from it. W e a l t h — n o n e to compare w i t h i t —
a wealth of w i s d o m ; it is the g a t e w a y to the knowledge of the treasure.
If Moses w a s magnified in his prophethood, so A a r o n w a s glorified in
his priesthood from the d a y the great prophet Moses w a s told, And
Aaron your brother shall be your prophet ( E x . vii. 1 ; T a r g . ) . T h e t w o of
them were united in perfection a n d a t various places unions took place
for them in their mission to P h a r a o h . A a r o n w a s not commissioned a t
t h a t time to the priesthood, b u t only after Israel w e r e delivered.
T h e y came to the Mount of G o d in might in the third month. T h e y
were told, "And you shall be to me a kingdom of priests and a holy
nation" ( E x . x i x . 6 ; T a r g . ) . T h e n A a r o n w a s commissioned to the
priesthood; he a n d his descendants w e r e set a p a r t for it. Moses t a u g h t
t h a t the whole tribe of L e v i were reared for the priesthood, for his an­
1 2
cestor established it for the s a k e of him w h o rose from it a n d w a s
3
appointed to the L o r d in his great zeal. A s H e said, "And all the sons
of Levi gathered themselves together to him" ( E x . x x x i i . 2 6 ; T a r g . ) , a n d
w h e n the great prophet Moses w a s told, " Y o u a n d A a r o n w i t h y o u ,
a n d the priests" ( E x . x i x . 2 4 ) , it w a s entirely for the sake of his de­
scendants. T h u s G o d spoke from H i s m i g h t y mouth, "And also let the
priests who come near to the Lord consecrate themselves, lest the Lord break
out upon them" ( E x . x i x . 2 2 ; T a r g . ) .
F r o m these sources it is k n o w n t h a t A a r o n a n d his sons were vested
with the priesthood a n d were specially appointed to it.
L e t us prepare ourselves to receive wisdom, so t h a t w e m a y be pos­
sessed of honour. W e are not told, " Y o u shall be e m p t y - h a n d e d , for
e v e r y place is e m p t y h a v i n g no purpose"—the n a m e of some e m p t y
4
place w a s not written d o w n , b u t the P i t of J o s e p h . T h i s is honour to

1 3
Through Kohath (Num. iii. 27). D. VlVaa, L . "?V?J3 (DA I > <u» j ) , but
3 4
I. ^aa. Ref. to Phinehas (Num. xxv. n , 13), grandson of Aaron. I.e. in the
Scripture. The verb ana in Sam. literature often means technically 'write in Scripture'.
 88 Book I I I T h e N e w S t a t u s of Israel H I . §.]

it alone. H e said in another place, "Not trees for food you may destroy"
(Deut. x x . 2 0 ; T a r g . ) .
I t is our d u t y to be a tree good to behold, crowned w i t h goodly
fruits, a n d to hasten to acquire w i s d o m and fill our souls w i t h w h a t the
T r u e One t a u g h t us. I t does not b e h o v e us to leave ourselves like a
w a s t e land w h i c h h a s nothing in it, or like a tree without fruits, for an
5
end h a s t o b e m a d e of it (cf. ibid.). W e were created rather to acquire
the w i s d o m of our ancestors, as is fitting.
W h e n A a r o n w a s honoured w i t h the priesthood, G o d m a d e mention
a n d revealed to h i m h o w H e w o u l d glorify him. G o d called to Moses
from the midst of the cloud a n d established A a r o n in the priesthood.
H e s a w the likeness of the T a b e r n a c l e a n d G o d c o m m a n d e d him to
m a k e it a n d appointed for A a r o n fifty tasks, forty within it and ten
w i t h o u t ; ten for vestments, ten for works, ten for services, ten for
offerings. Consider each one of t h e m a n d praise the K i n g w h o is eternal
in oneness.
T h e T E N S E R V I C E S — s e e w h a t t h e y are, for t h e y are all performed
in the T a b e r n a c l e — t h e l a v e r in w h i c h one washes before approaching
for holy w o r k ( E x . x x x . 1 7 ) ; the a l t a r for b u r n t offering ( E x . x x x . 1 ) ;
the table ( E x . x x v . 2 3 ) ; the l a m p - s t a n d ( E x . x x v . 3 1 ) ; the golden
a l t a r ( E x . x x x . 1 ) ; the incense for both morning a n d evening ( E x . x x x .
7 - 8 ) ; the fire on the a l t a r burning ( L e v . i. 7 ) ; never quenched; the
sprinkling of the blood ( L e v . i. 5); the incense from within the veil
( L e v . x v i . 1 2 ) ; the blood on a n d before the m e r c y seat ( L e v . x v i . 1 4 ) .
T h e r e are other t a s k s to b e done b y h i m before he m a y approach.
T h e T E N O F F E R I N G S . E v e r y offering is m a d e a t the proper time
m i g h t i l y — t h e first months ( E x . xii. 3 ) ; v o t i v e offering ( L e v . vii. 1 6 ) ;
freewill offering ( L e v . x x i i . 2 1 ) ; perpetual b u r n t offering ( E x . x x i x . 4 2 ) ;
the P a s s o v e r offering ( E x . xii. 1 1 ) ; the firstfruits offering ( E x . x x i i i . 1 6 ) ;
the seventh m o n t h s ( L e v . x x i i i . 2 9 ) ; the fast d a y ( L e v . x x i i i . 2 7 ) ;
t h e pilgrimage of B o o t h s ( L e v . xxiii. 3 4 ) ; the eighth d a y ( L e v . xxiii. 3 6 ) .
Praise be to H i m w h o c o m m a n d e d these!
T h e T E N V E S T M E N T S ( E x . x x v i i i . 4 ) ; the breastplate, the ephod,
t h e robe, the girdle, the t u r b a n ; the coat of checker w o r k ( E x . x x v i i i . 4 ) ,
t h e c a p s ( E x . x x i x . 4 0 ) ; the t w o precious stones ( E x . x x v i i i . 9 ) ; the
h o l y c r o w n ( E x . x x i x . 6 ) ; the t w o other v e s t m e n t s — t h e linen vest­
6
ments ( E x . x x x i x . 28) , the finely w o r k e d g a r m e n t s for ministering in.
7
T h e ten sections a p a r t from these there is no need to e x a m i n e .
Observe this glory b y w h i c h A a r o n w a s glorified, w h e n he occupied
t w o statuses, prophethood a n d priesthood. W h e n A a r o n w a s magnified,
h e w a s p a r t n e r to the great prophet Moses time after time. T h e will of

B 8 A
For the general tenor cf. Matt. vii. 1 7 - 1 9 . So . m a x = the linen (white) breeches.
7
I.e. the ones dealing with actual manufacture of equipment.
I I I . H.I.2 T h e S t a t u s of a H o l y People 89

the T r u e One revealed the glorifying of Israel, teaching them, re­

proving and w a r n i n g them, showing t h e m — v i s i b l y not m e n t a l l y — t h e
might of the Blessing a n d the t h r e a t of the Curse.
And Moses and the Levitical priests said (Deut. x x v i i . 9; T a r g . ) — t h i s
statement; reflect on it in y o u r mind, h o w the great prophet Moses
sought for the priests perfection of action, g i v i n g t h e m increased status,
so t h a t Israel might k n o w t h a t no action should be done unless b y t h e m
alone, and learn t h a t the first steps in e v e r y action belong to them, a n d
t h e y are a b o v e all the tribes.
F o r H e did not s a y here "And Moses and Aaron said" ( E x . x v i . 6 ;
T a r g . ) as in a previous case, b u t w e h a v e seen A a r o n in partnership
w i t h Moses in w h a t he did in front of P h a r a o h a n d in m a n y other
places. Y o u do not mention the L e v i t i c a l priests. T h e great prophet
Moses intended to place them first here t h a t their greatness m i g h t b e
m a d e manifest a n d t h a t Israel m i g h t k n o w t h a t t h e y h a v e a g r e a t
status, being honoured thereby a m o n g all the generations of the w o r l d .
T h u s he said here in this instance, "And Moses and the Levitical
priests said" (Deut. x x v i i . 9; T a r g . ) — a n address to all Israel, for the
declaration of good things, w h o l l y beneficial.

§ 2. T H E S T A T U S O F A H O L Y PEOPLE

Keep silence and hear (Deut. x x v i i . 9). Keep silence t o receive m o r a l

instruction, and hear w h a t y o u will learn. ' K e e p silence' is c o m m a n d e d
y o u here only t h a t w h a t will b e teaching for y o u a n d w h a t will b e
moral instruction for y o u m a y be revealed to y o u .
Keep silence, k n o w w h a t y o u do a t all times. G o d forgives a n d p a r ­
dons y o u w h e n y o u turn b a c k to H i m . Y o u cried out in E g y p t a n d H e
answered y o u r c r y a n d sent m e w i t h the means of y o u r deliverance.
I slew P h a r a o h and all his people before y o u and entered into the sea
w i t h a pillar of fire and cloud. T h e inhabitants of the l a n d w e r e dis­
m a y e d ( E x . x v . 1 5 ) w h e n t h e y h e a r d about y o u a n d the manifold
wonders done for y o u r sake.
A f t e r three d a y s y o u m u r m u r e d against y o u r L o r d , b u t H e did not
recompense y o u for so doing. H e ordered t h a t y o u should b e instructed
and w a r n e d : as H e said, "If you will diligently hearken—you w o u l d b e
magnified b y so doing—to the voice of the Lord your God" ( E x . x v . 2 6 ;
T a r g . ) , y o u w o u l d thereby b e magnified, a c r o w n a m o n g all the peoples
of the world. Hence H e m a d e y o u to hear H i s voice, a n d H e m a d e H i m ­
self a good teacher to instruct y o u . And do that which is right in His
eyes (ibid.), t h a t y o u m a y be exalted a n d become upright in w h a t y o u do.
Hear, 0 Israel (Deut. v . 1 ) . H e m a d e y o u to hear H i s voice solely t o
prolong y o u r life. W h e n I gathered y o u together to m a k e y o u hear H i s
voice, y o u believed a n d said, "And we will hear and do it" (Deut. v . 2 7 ;
go Book I I I T h e N e w S t a t u s of Israel III. §.2

T a r g . ) . I f y o u w a l k according to this c o m m a n d , then y o u will be ex­

alted a n d not fall—unless y o u turn b a c k treacherously! W o u l d t h a t
y o u h a d not spoken a n d then been treacherous!
W h e r e is y o u r intelligence ? Y o u speak without understanding w h a t
y o u s a y . Y o u are f a r from the truth. H o w will y o u r L o r d h a v e com­
passion for y o u ? H o w c a n H e deal f a v o u r a b l y w i t h y o u ? Y o u seek
the covenant w i t h A b r a h a m a n d do not do his actions. Y o u seek the
g l o r y of I s a a c a n d do not a c t sincerely like him. Y o u seek too the de­
votion of J a c o b a n d do not m a k e his w o r d s efficacious. Y o u seek the
kingship of J o s e p h a n d do not flee as he did.
W h a t is this great sign t h a t I see in y o u ? T r u t h ? A good teacher
w a s established for y o u , b u t y o u did not w a n t to learn from him. I
h a v e set myself u p as a father to rear y o u , b u t y o u strive after w h a t
y o u do not repent of.
Blessed is the Merciful One w h o bears w i t h y o u a l w a y s . F o r s a k e now
y o u r sins a n d prepare yourselves to listen, to be a child of the d a y and
not a child of the morrow. T h u s the T r u e One has set d o w n in writing
for y o u , a n d now, O Israel, w h a t is past is past. F r o m n o w on behave
well, t h a t y o u m a y be w o r t h y of all good a n d be exalted and magnified.
E x a l t e d is the great prophet Moses w h o h a d deep compassion for his
congregation. H i s L o r d said to h i m , "Let me alone" (Deut. ix. 1 4 ) , but
he only w a n t e d to m a k e intercession for them (Deut. ix. 26ff.). W h e r e
is there a prophet in the w o r l d to compare w i t h the great prophet
Moses, w h o h a d compassion for Israel like a father for his son ?
T h e only distress t h a t entered his m i n d w a s for them. T h u s he w a s
revealed a n d p o r t r a y e d before us. H i s only purpose in his going forth
a n d entering the l a n d w a s for w h a t t h e y w o u l d do (there).
O congregation, b e submissive a n d start reproving yourselves both
o u t w a r d l y a n d i n w a r d l y w i t h righteousness w h i c h is innate in y o u
from good ancestors. If y o u were now as y o u were before, y o u w o u l d
turn b a c k to love of the T r u e One, for all y o u r good ancestors sought
H i m — w h i t h e r (all) good men c o m e — b u t those men w h o were bound
u p in sins perished. T h e y left the w a y w h i c h w o u l d h a v e magnified
those w h o w a l k e d in it, a n d t h e y w a l k e d instead in a w a y t h a t de­
s t r o y e d those w h o w a l k e d in it. T h e y w e r e gathered w i t h their evil
desires! W o e to the m a n whose b e h a v i o u r is like t h a t ! I s not Cain be­
fore y o u , w h o w e n t in his desire, a n d N i m r o d too, a n d the E g y p t i a n s ,
the Sodomites, the C a l f - m a k e r s ? T h e s e forsook the T r u e One and
w a l k e d according to their desires.
N e v e r w a s said of a people w h a t has been said of y o u , O Israel. N o
people h a v e experienced the like of w h a t y o u h a v e experienced. If
there h a d been hostility between y o u a n d the T r u e One, y o u would not
h a v e h a d such experience. W h o m h a v e y o u seen in the world w h o has
been a n e n e m y to the T r u e One a n d prospered in his doings ?
III. §.5 T h e S t a t u s of a H o l y People 9i
I a m certain t h a t y o u will turn b a c k after erring appears a m o n g y o u .
H e w h o loves the T r u e One will come in p e a c e ; e v e r y o n e will be h a p p y
through h i m a n d prosperity will be brought about.
Hear, 0 Israel (Deut. v . 1 ) . T h e r e is no s h a m e here in a m a n h a s ­
tening to hear. I summoned y o u on another occasion (Deut. v i . 4) a n d
said to y o u , "Hear, 0 Israel" a n d m a d e y o u to k n o w w i t h increasing
perfection w h a t I h a d not told y o u before, a n d I g a v e y o u instruction.
Y o u are exalted thereby in this w o r l d a n d the n e x t .
W h a t did I proclaim before y o u ? I t w a s The Lord our God is one
8
Lord (Deut. v i . 4). I f y o u w i s h to b e e x a l t e d in the w o r l d , t a k e hold of
9
w h a t y o u h a v e h e a r d sincerely, m a g n i f y it w i t h faith, v e r i f y it w i t h
humility, take possession of it w i t h obedience a n d m a k e it to abide in
y o u r heart. Hear, 0 Israel! W h a t is past is past. F r o m n o w on w a l k in
obedience. W e shall begin this d a y to teach y o u . T h e priests too will
speak w i t h y o u a w o r d of a d v i c e , t h a t y o u m a y not s t r a y from the w a y
of the T r u e One, a n d t h a t e v e r y m a n m a y k n o w his place a n d his
actions according to it.
T h e priesthood has v e r y high status. I t is not inherited e x c e p t in the
case of action t h a t m a k e s the doer of it great. F r o m A b r a h a m w e k n o w
this kind of a c t i o n — w e need not seek b e y o n d him.
O priests, g i v e heed to this great honour a n d do not forsake y o u r
status. T h e whole congregation of Israel will be held responsible if t h e y
err. T h u s the T r u e One said, "You shall return" (Deut. iv. 3 0 ) , b u t if
the return is m a d e w i t h o u t the priests, t h e y are not held responsible.
If there is defilement a n d a defiled person does not return, the h o l y fire
will m a k e an end of h i m — a punishment for his defilement.
T h a n k s be to the Powerful One w h o endures for ever, w h o is un­
changing in H i s p o w e r !
10
A Q U E S T I O N . H o w is it t h a t a priest w h o is not a c c e p t e d c a n
return to the status w h i c h he h a d y e s t e r d a y ?
H e a r an answer appropriate to y o u r question, t h a t y o u m a y be
illumined in the answer. A priest is holy. H o w can a n y t h i n g holy in the
w o r l d , if it becomes defiled, become holy again ? I f a m a n brings to the
S a n c t u a r y a beast for a v o t i v e offering or a freewill offering or a n
oblation or a n y of the offerings, a n d it is perfect in his h a n d until he
has presented it, but it w a s not a fitting time for m a k i n g an offering,
or some blemish reached h i m , it m a y enter the S a n c t u a r y a n d become
a n odour pleasing to the L o r d . I t is dedicated a n d given to the priest.
If it suffered some defilement in his h a n d or in the h a n d of someone
else, it is all right for the priest to consume it or do w i t h it w h a t G o d
commanded him. If he offers it through the priest for burning, t h a t he
8 9
Or as Syr. Ethpa. 'highly regarded'. Perhaps better with L nSDB. The inflection
1 0 A
• J - is normal in Sam. only with Lam. Yod verbs. Hoph'al for the usual Ithpa. (
92 Book I I I T h e N e w S t a t u s of Israel III. §.2

should k n o w t h a t h e is not pure, it is quite proper to offer it. I t is not

so if p u r i t y h a s been r e m o v e d from h i m a n d defilement remains in him.
I t is not eaten a n d is not acceptable. T h u s the priest is like a privileged
1 1
person w h o becomes denied in sin. I t is r e m o v e d from h i m .
G r e a t is our L o r d w h o endures for ever, w h o has revealed to us
knowledge, w h o l l y life a n d blessings.
This day (Deut. x x v i i . 9; T a r g . ) Israel h a v e been put a b o v e w h a t is
1 2
past. I t is not asked, " D i d it h a p p e n to y o u ? " K n o w it, for it has led
t o a splendid future, the entering into a land of good things, which the
T r u e One swore t o men w h o w a l k e d in obedience to H i m , w h o set
themselves in the truth.
I t is good for y o u , O sons of theirs, t o learn w h a t y o u should do after
the crossing of the J o r d a n , w h e n y o u go to the place w h i c h the T r u e
One has chosen—the place of blessings, the dwelling place of the angels,
t h e house of the great D i v i n e One, the place of H i s glory, the place of
forgiveness b y the T r u e One, the L o r d of the world.
H o w good for h i m w h o goes there a n d seeks G o d there! F o r he will
b e answered a n d will receive all his requests. A l l good will be sent to
h i m . W o e t o h i m w h o keeps far from H i m a n d p a y s homage to anyone
else, for w r a t h will befall him a n d destruction will encompass him. G o d
is too righteous for h i m !
O Israel, c l e a v e to the T r u e One a n d be near to H i m , perchance H e
will h a v e compassion for y o u a n d relieve y o u r afflictions, a n d purify
all y o u r doings—as H e d i d w i t h A b r a h a m , magnified I s a a c , m a d e
J a c o b fruitful, a n d prospered J o s e p h . T h i s great glory is for a holy
people. N o people besides y o u h a v e been glorified b y it. T h u s H e said,
"of the Lord your God" (Deut. x x v i i . 9). H e t a u g h t us t h a t H e magnifies
the w a y . H e said to y o u r fathers these w o r d s a n d there is no annulling
t h e m . Y o u too, their sons, shall w a l k in them and go in to the good
l a n d a n d do w h a t y o u r fathers did not do, hear w h a t t h e y did not hear,
r e a d w h a t t h e y did not read, stand in a place where t h e y did not stand,
see w h a t t h e y d i d not see, possess w h a t t h e y did not possess, learn
w h a t t h e y did not learn, a n d destroy all y o u r enemies a n d b e strength­
ened—just as H e said, " T h a t y o u m a y be strengthened." T h e s e are ten
deeds eternally glorious.
A people holy to the Lord (Deut. x x v i . 1 9 ) , y o u are chosen, a n d e v e r y ­
one chosen is glorified in the world. A people holy to the Lord your God
(ibid.), it behoves y o u to preserve this status a n d obey the c o m m a n d
of the L o r d y o u r G o d (Deut. x x v i i . 9 ) , for those w h o obey H i s com­
m a n d are glorified.
1 1
A marg. n. in Arabic in L. 3 informs that the passage is not self-explanatory (cf. the
K om.), and explains that some blemished animals may be eaten, but not sacrificed,
1 2 A
that the common people may eat such, but not the priest. 'have you become';
if correct, cf. Deut. xxvii. 9.
I I I . ll T h e S t a t u s of a H o l y People 93
H e a r the c o m m a n d m e n t s w h i c h I c o m m a n d y o u a n d do not disobey,
for it is not fitting for y o u to disobey them. I d i d not speak to y o u
13
without w i t n e s s e s , lest the address b e in v a i n . T h e first thing I d i d
w a s to magnify the status of the priesthood a n d g i v e t h e m precedence
a l w a y s . I m a d e y o u steadfast a n d each one a witness for his companion.
T h e priests are witnesses a n d are specially d e v o t e d to h o l y things. Y o u
too are witnesses a n d a h o l y people.
T h e r e are seven priestly prerogatives, each one of t h e m as g r e a t as
the other—the consuming of w h a t is holy, the offerings, the faithful
ministration a t the S a n c t u a r y a n d of all t h a t pertains to G o d , testi­
m o n y to the truth, receipt of the s t a t u t o r y things, a n d the service of
the place of worship.
T H E H I G H P R I E S T has ten prerogatives b y w h i c h h e is distin­
guished a b o v e his brethren—he is pure, free of defilement, anointed,
(specially) vested, gives the great Blessing, begins a n d ends (in w o r ­
ship), gives judgement, a n d dwells in the h o l y place. H e is not denied
b y touching a corpse, nor b y foreigner's uncleanness.
Of these ten four belong to h i m a n d to his sons, six t o h i m alone.
Observe this high status a n d g i v e praise to the G i v e r of it, w h o s e
sovereignty is unchangeable. L e t us fear H i s w r a t h a n d tremble a t H i s
great m a j e s t y , perchance w e m a y be g r a n t e d life.
B e h o l d all this great glory b y w h i c h the priests are glorified a n d of
14
w h i c h they take h o l d in perfect faith. I f y o u s a y t h a t the H i g h Priest
h a s prerogatives more t h a n these, it is t h a t his dwelling is in the S a n c ­
t u a r y a n d his ministration is a (separate) prerogative. I n the d a y s of
1 6
divine disfavour his dwelling is in the House of G o d — a dwelling for
commemoration, for from it t h e y turned a n d to it t h e y w i l l return.
T h u s the great prophet Moses said, "They shall call peoples to the moun­
tains—of the East—there they offer . . . sacrifices (Deut. x x x i i i . 1 9 ) .
Praise be to the P o w e r f u l One, enduring, great, good, the doer of
good, the Creator, the Orderer, the G i v e r of gifts, the Sustainer of souls.
Come w i t h us. L e t us wholeheartedly m a k e petition; let u s w o r s h i p
sincerely before H i m like A d a m w h e n he w a s afraid, like E n o c h w h e n
he w a s obedient, like E n o s h w h e n he proclaimed, like N o a h w h e n he
submitted himself, like A b r a h a m w h e n h e w a s tested, like I s a a c w h e n
he w a s bound, like J a c o b w h e n he w a s in affliction, like J o s e p h w h e n
he fled, like Moses w h e n he hid, like A a r o n w h e n h e w a s silent, like
E l e a z a r w h e n he w a s faithful, like Phinehas w h e n he w a s zealous for
God—perchance w e m a y repent, revealing the divine will a n d hiding
a w a y the divine disfavour, submitting in righteousness, obedient t o
w h a t G o d has commanded.

1 3 1 4 1 5
For the Levitical priests were present (Deut. xxvii. 9). For rrnnn. Or
'Bethel'.
 94 Book I I I T h e N e w S t a t u s of Israel H I . §.3

§.3 § 3. T H E S T A T U S O F T H E E L D E R S
Keep His statutes which I command you (Deut. x x v i i . 1 ; T a r g . ) . T h e
great prophet Moses desired to m a k e it a gathering of the congregation
of Israel, because of w h a t G o d h a d t a u g h t h i m about w h a t w o u l d
h a p p e n to them after his death, a n d about the doing of w h a t is evil in
the sight of the L o r d . H e said this to them, speaking of the whole, and
he k n e w t h a t it w a s not going to h a v e a permanent effect except
through the fruitfulness of (the tribe of) J o s e p h , for t h e y w o u l d h a v e
possession of the goodly p l a c e ; t h e y w o u l d come t o it and no others
w o u l d h a v e a n y share in it.
E x a l t e d are J o s e p h a n d all his descendants, for t h e y did not forsake
the t r u t h . W h e n this took place a n d it w a s possessed, Moses commanded
the m a g n i f y i n g of its owner. O n l y J o s e p h kept the w a y of the three
R i g h t e o u s Ones, as often as he passed b y on it, so t h a t he received it
a n d did not go b a c k to w o r d s of evil men. Therefore his father and the
great prophet Moses elevated him for w h a t t h e y k n e w from the R u l e r
of the w o r l d .
B e h o l d h o w the great prophet Moses said w h a t brought magnifica­
tion to Israel:
And Moses charged the people the same day (Deut. x x v i i . 1 1 ) , the priests
not being mentioned (this time). H e r e he said something t h a t his L o r d
t a u g h t him. I t is not right for a n y m a n to b e associated w i t h him in
this statement.
And Moses charged the people the same day (ibid. T a r g . ) , speaking of
w h a t w o u l d be manifested then. H e showed them w h a t G o d h a d said,
a n d revealed to t h e m w i t h w h a t t h e y w o u l d be m a d e great. W h e n he
began, he divided the tribes w i t h the great prophetic insight of one for
w h o m it w a s right to reprove, b u t not himself be reproved (Deut.
x x v i i . 1 2 ) . T h u s G o d said to Moses a t the time w h e n H e t a u g h t h i m
w h a t H e t a u g h t J a c o b . H e divided them a n d appointed those for w h o m
there w o u l d b e a t a s k a n d those for w h o m there w o u l d be reproof.
Moses announced to t h e m the crossing of the J o r d a n a n d about w h o
w o u l d receive the Blessing and w h o w o u l d receive the Curse. O people, be
fully a w a k e to w h a t has been done for the tribes, a n d learn perfection.
T h e r e are S I X w h o received the Blessing a n d S I X w h o received
the Curse.
T h o s e w h o w e r e to receive the Blessing on the top of Mount Gerizim
w e r e Simeon, L e v i , J u d a h , Issachar, a n d J o s e p h and B e n j a m i n w h o
w e r e m a d e great w i t h the crown of kingship (Deut. x x v i i . 1 2 ) . T h e six
w h o w e r e to receive the Curse on Mount E b a l w e r e R e u b e n , G a d ,
A s h e r , Z e b u l u n , D a n a n d N a p h t a l i (Deut. x x v i i . 1 3 ) .
A p p l y y o u r minds, y o u w h o hear these words, and g i v e ear to w h a t
is explained n o w before y o u .
i n . §.3 T h e S t a t u s of the E l d e r s 95
T h e s i x w h o m the T r u e One set on M o u n t Gerizim w e r e all good
people, four from L e a h a n d t w o from R a c h e l . T h e r e w e r e no others
with them. H e set t w o from t h e men of prosperity along w i t h t h e sons
16
of the h a n d m a i d e n s . W e m u s t n o w reveal w h y this w a s so.
L e t us turn to A b r a h a m a n d w h a t h e revealed t o us. L e t u s not l e a v e
him. T h e first thing t h a t c a m e t o h i m w a s t h e announcement. H e
17
served a dish before t h e messengers. I s h m a e l could not offer sacrifice
or bear a n y t h i n g of w h a t w a s done t o honour them.
A question n o w arises. L i s t e n t o it in connection w i t h these pre­
ceding words. If the fathers were unable t o g o u p t o Mount Gerizim
and receive the Blessing, h o w will their sons come t o Mount Gerizim ?
W i l l t h e y ascend or not ? Y o u h a v e done right, O questioner, in asking
this. T h e great Powerful One desired t o show h o w t h e origins of their
status are four, w h i c h H e established from t h e handmaidens on M o u n t
E b a l b y H i s will. T h e T r u e One purposed t o s h o w Israel t h a t t h e sons
18
of the h a n d m a i d e n s w e r e not like t h e sons of t h e homeborn w o m e n .
S o A b r a h a m decided t h a t a firstborn son should n o t b e (born) of his
19
m a i d s e r v a n t , for he could not (in t h a t case) enter into holiness; until
teaching w a s given t o those w h o pass b y a n d those w h o come, he r e ­
frained from approaching his servant Ishmael—since A b r a h a m h a d
him b y a maidservant.
See w h a t H e m e a n t t o do w i t h I s a a c . If it h a d not been for w h a t w a s
made k n o w n t o S a r a h (Gen. xviii. 1 0 ) , t h e deed of Cain w o u l d h a v e
been brought about then.
Question. B e prepared t o listen t o it, concerning A s h e r , for he w a s
from a handmaiden a n d his father said something important about
him, w h i c h reveals m u c h prosperity w i t h regard to him, "Asher's food
20
shall be rich" (Gen. x l i x . 2 0 ; T a r g . ) , for he will seek for prosperity a n d
bring it about. H e will not accept the various set-backs he encounters.
Israel (Deut. x x v i i . 1 4 ) — d o not s a y t h a t the w o r d all here includes t h e
whole. H e again separated all a n d Israel. See h o w it is. L e t y o u r m i n d
not turn to anything b u t this. All Israel means Israel and their w o m e n
and children. There is not a m o n g them a n y m i x t u r e (in origin). T h u s
H e said, "When all Israel comes to appear before the Lord your God"
(Deut. x x x i . 1 1 ; T a r g . ) . T h e n H e said again, "Assemble the people"
21
(Deut. x x x i . 1 2 ; T a r g . ) . T h e i r a r r a n g e m e n t w a s according t o a n
22
order—as H e said, "The heads of your tribes."
A n d w h o are their chiefs if not the heads of t h e tribes, y o u r E l d e r s ,
y o u r sages, along w i t h all the men of Israel a n d y o u r children a n d y o u r
1 8
This word (so rmxvrnm later in the same sense) seems to have a background of sun-
1 7 A 1 8 1 9 2 0
worship. So not 'angels'. As nnsVlo, n. 16. Hagar. nntra
2 1 2 2
'greasy, oily'. The order as in Deut. xxix. iofl. If from Deut. v. 23, 1.
A
"En iron or "a? - w i . This would explain the following rnsn; but (as D) 'your
chiefs, then your tribes'.
9 6 Book I I I T h e N e w S t a t u s of Israel H I . §.3

w o m e n a n d y o u r sojourner w h o dwells a m o n g y o u ? R e m e m b e r their

function a m o n g y o u as hewer of w o o d or d r a w e r of w a t e r , for their
position is behind all these (others). E v e n if the sojourner is great, he
h a s no tribe a n d no portion, while the Israelites all h a v e their tribes
a n d e v e r y tribe has its share. W h e n e v e r he speaks a n d whenever he
sojourns—a mere sojourner w i t h y o u in y o u r land—you shall not do
him wrong ( L e v . x i x . 3 3 ; T a r g . ) ; let h i m be w i t h y o u like a native
among you.
T h e great P o w e r f u l One desired to g i v e Israel teaching t h a t would
h u m b l e their heart as the native among you ( L e v . x i x . 3 4 ; T a r g . ) ; as H e
said, "Btit you shall love your neighbour as yourself. I am the Lord"
( L e v . x i x . 1 8 ; T a r g . ) . I n this statement there is teaching of consider­
able compassion, a s also in H i s s a y i n g , "You shall not do him wrong"
2 3
( L e v . x i x . 3 3 ; T a r g . ) , either b y a n y t h i n g t h a t v e x e s him, or in a n y
situation w h e r e the priest cannot help him, e x c e p t in the place w h i c h
the L o r d h a s chosen and m a d e H i s dwelling place. T h e r e the son of
the foreigner a n d the sojourner w h o is sojourning among y o u shall
gather.
H e a r a n a n s w e r corresponding to all this a n d learn it w i t h much
understanding. D u r i n g the presentation of the Passover offering let
the sojourner assemble w i t h y o u , w h o has come seeking faith, for such
action provokes all the alien's g o d s ! F o r he w h o cuts the foreskin pos­
sesses the faith a n d is s a v e d from his evils. H e eats the Passover a n d
w a l k s in the w a y of the T r u e One, a n d rises e a r l y in the morning to
s t a n d w h e r e he cannot go u p to the House of G o d . K e e p yourself sincere
t h a t this m a t t e r m a y b e revealed w h e n y o u m a k e the booth. I n the
H o u s e of y o u r G o d a n d in e v e r y place w h e r e it is possible to m a k e it,
either the sojourner m a y sit under it, or a m a n m a y dwell in it w h o is
not one of y o u — a s H e said, "All that are native in Israel shall dwell in
booths" ( L e v . xxiii. 4 2 ; T a r g . ) . I f y o u s a y the sojourner m a y gather
there a t the time w h e n the priest reads the holy l a w on Mount
Gerizim, it is as H e said, "And the sojourner within your towns"
2 4
(Deut. x x x i . 1 2 ) .
Consider h o w the statement is from the beginning; I shall bring to
y o u r notice w h a t H e said w h e n all Israel comes u p to appear before
the L o r d y o u r G o d (Deut. x x x i . 1 1 ) . G i v e consideration to this m y s ­
t e r y a n d g i v e praise to y o u r L o r d , w h o m a d e y o u w o r t h y of w h a t H e
s a i d — " W h e n all Israel . . . come" (ibid.). If it h a d not been t h a t H e
m e a n t other t h a n just Israel, H e w o u l d not h a v e said, "When all . . .
come," for y o u are those w h o are glorified!
T h e great prophet Moses also spoke concerning Israel w o r d s of
blessing never said to a n y o n e else, w i t h regard to his land, for he w a s
2 3
In this quotation nrp ]irm occurs for the •uinn of the otherwise same quotation
2 1
above. Part S.P., part Targ.
III. §§.3.4 T h e Blessing 97
25
buried in i t . T h o s e a b o v e a n d below m a g n i f y him a n d he will bring
26
pleasure to his b r e t h r e n in w h a t he will establish for them.
H e will come w i t h greatness a n d will seek out their enemy a n d de­
liver Israel, until w h a t the T r u e One said h a s been manifested.

§ 4. T H E B L E S S I N G §.4
W h y does he not s t a n d upon Mount Gerizim w i t h those possessed
2 7
of the Blessing, a n d dwell there until w h a t is hidden there be revealed ?
T u r n y o u r mind b a c k to the previous w o r d s a n d realize t h a t the for­
eigner cannot ascend Mount Gerizim, for w e see four of w h o m one
cannot be differentiated from the other. I f one h a d ascended a n d three
were left behind, then w e would s a y t h a t he for some reason w a s a m a n
28
chosen a n d a m a n rejected, b u t one action applies to t h e m a l l .
F r o m this I h a v e t a u g h t y o u t h a t a foreigner cannot ascend M o u n t
Gerizim, or stand in the place of the Blessing. T h i s is a w a r n i n g to the
congregation of Israel t h a t no foreigner m a y appear a m o n g them. W h a t
shall w e s a y (on the other hand) about the sojourner or his son w h o
29
comes from the foreigner a c c i d e n t a l l y , seeing t h a t G o d said, " A s the
sojourner, so the n a t i v e " ( L e v . x i x . 3 4 ) ? H e further said, " L e t h i m
rejoice with y o u in y o u r pilgrimage" (Deut. x v i . 1 4 ) , a n d again H e said
concerning him, " H e shall gather w i t h y o u a n d hear the priest reading
the l a w " (Deut. x x x i . 1 1 - 1 2 ) , b u t he is not to read it himself.
I t is Israel's d u t y to perform all its service w i t h humility. T h u s the
Great One has said. T h a n k s be to the Powerful One w h o has given us
instruction, magnifying those w h o learn it a n d establishing t h e m in
their status a n d uplifting them. L e t us praise the Powerful One w h o
has thus fully privileged us, a n d let us submit before H i m in faith.
L e t us return to the words w e were discussing, for it w a s as though
30
w e s a w R e u b e n and Zebulun standing among the f o u r . H e a r some­
thing t h a t will exalt y o u r mind, for R e u b e n seeks to utter his shame
(Gen. x l i x . 4) in his mouth, thereby giving w a r n i n g lest it should
happen again, a n d so that y o u m a y k n o w t h a t our L o r d is righteous;
H e is not a favourer of persons, w h e t h e r great or small.
Zebulun teaches too from his mouth w h a t happens to those w h o
w a n d e r — t h e y become scattered on the face of all the l a n d (Deut.
2 5
A marg. n. in Arabic in D. i suggests that the ref. here is to the Taheb. If so, Moses
may possibly be identified here with the Taheb, as in some later didactic compositions
2 8 A 2 7
in the later Liturgy. So . Ref. to the accoutrements of the Tabernacle. It
was regarded as the Taheb's function to restore these from their concealed place.
2 8
Ref. to the four tribes Asher, Gad, Dan, Naphtali who were descended from hand­
2 9 A
maidens. So , but D. i has a marg. n. in Arabic that vDBa means 'secretly'.
8 0
Now Reuben & Zebulun (not descended from handmaids) are condemned for the
different reason that they were guilty of infamous iniquity as described in Gen. xlix.
9 8 Book I I I T h e N e w S t a t u s of Israel III. §. 4

x x x i i i . 1 8 ) . J a c o b h a s shown where his dwelling is—as H e said, "Ze-

31
bulun shall dwell at the shore of the sea," i.e. the portions of ships. T h e
great prophet Moses t a u g h t h o w his going-out w o u l d b e — a s H e said,
3 2
" R e j o i c e , Z e b u l u n , " in y o u r going-out" (Deut. x x x i i i . 1 8 ; T a r g . ) .
L e t us m o v e on from here a n d explain h o w there are six men and
t w e l v e w o r d s . D i d t h e y all speak w i t h one mouth, or w a s it said in the
m o u t h of one m a n after another ?
L e t us pass on from here to the men of the Blessing, for from there
w e learn, as here, t h a t these resemble one another in their deeds. Men
3 3
h a v e spoken m u c h a n d w h a t t h e y s a y is n o w set out before y o u .
L e v i is the executor of the Blessing and he pronounces it. A l l of
t h e m come a n d listen, and thus the great prophet Moses, the faithful
one, honoured w i t h e v e r y great honour, said and he concluded w h a t he
s a i d — m i g h t y the deed t h a t w h o l l y pleases the L o r d of the w o r l d !
H e m a d e his h a n d to please the M i g h t y One in all t h a t he did.
Moses a n d A a r o n w e r e exceedingly perfect in it—the prophet and the
priest.
Consider the beginning of the section, h o w the great prophet Moses
begins a n d speaks mightily before the congregation.
And Moses and the Levitical priests said (Deut. x x v i i . 9; T a r g . ) . L e a r n
here the greatness of their status. H e n c e t h e y s a y t h a t only L e v i pro­
34
nounced the Blessing, b u t all of t h e m are his a s s i s t a n t s . Men h a v e
also said in connection w i t h J o s e p h t h a t he w a s the one w h o pro­
nounced the Blessing. W h e n t h e y w e r e asked about this statement,
t h e y said concerning J o s e p h t h a t he w a s the owner of the place. I n
r e p l y to w h a t t h e y said it w a s remarked, " I t is the statement of men
w h o k n o w , w h o understand it, t h a t J o s e p h is blessed a n d his land is
blessed. T h e ownership is his, not the priests'."
If J o s e p h w a s the owner of the House a n d all his brethren were
gathered together in it, it w o u l d still not h a v e been said concerning
h i m , "To minister . . . and to bless" (Deut. x x i . 5). T h i s is the prerog­
a t i v e of the tribe of L e v i alone.
Men h a v e remarked, " H o w can one m a n speak a n d his voice be
heard throughout the (whole) c a m p ? " (The answer is that) A a r o n w a s
like Moses w h e n he w a s speaking on Mount Sinai, w h e n all the con­
gregation could hear. I n w h a t he said, the speaker w a s right—elo­
36
quence with mighty wisdom!
H e a r an a n s w e r t h a t will strengthen y o u r knowledge and magnify
y o u r mind. I n it is t h a t w h i c h is a l w a y s done to please G o d . T h e r e will
8 1 A
Corrupt; here = S.P. Gen. xlix. 13. It may be that the Samaritans had a word
Vmi or "mi for 'shore' or 'haven', but Marqah's regular practice after writing - p
inNT is to give the S.P. or Targ. (or both), neither of which seems faithfully to be
3 2 A 8 8 A 8 4 A
represented here. interprets 'going-out' as raids. So . miso (
•*ij*u«) or r n n o 'witnesses'. 3 5
Or 'his (voice's) reaching' (as in Book V).
I I I . §.4 T h e Blessing 99
be magnificent signs to him, so t h a t e v e r y t h i n g will b e done t o help
him and m a k e him great in all t h a t takes place. T h i s deed is pleasing
to G o d . I t magnifies the m i n d w h i c h is furnished w i t h knowledge from
H i m a n d filled w i t h H i s spirit—all of it wisdom.
If y o u seek knowledge of the secrets of these things, set y o u r m i n d
w h e r e the T r u e One is a n d forsake the desire of the appetite, in w h i c h
there is no a d v a n t a g e , for w e n o w intend to set forth a statement b y
w h i c h w e shall k n o w the secrets of understanding.
T h o s e w h o are included in the w o r d s are the possessors of the B l e s s ­
ing and the possessors of the Curse; w e see t h a t there is written before
us o n l y a statement of cursing, and there is not addressed to u s a state­
ment of blessing; so w e k n o w w h a t w e m u s t look for t h a t w e m a y
possess perfection in w h i c h there is no defect. W h a t y o u read, w h a t is
written before y o u — " T h e s e shall stand to bless the people" (Deut.
x x v i i . 1 2 ; T a r g . ) . — W h a t is the purpose of these w o r d s ? T h e w o r d s of
our G o d are all t r u e ! H i s greatness h a s said, "These shall stand to bless
36
the people" (ibid.). T h e r e is no blessing said there for the people b y
the L e v i t e s , for w h a t w o u l d be the purpose in their standing on M o u n t
Gerizim and w h a t w o u l d b e the blessing t h a t w o u l d be said for the
people ?
I t is good for y o u to realize t h a t the first thing t h a t w o u l d h a p p e n
would be the blessing of the people to soothe hearts a n d t h a t t h e y m a y
k n o w the greatness of their status through w h i c h the congregation are
m a d e great.
I n H i s greatness our L o r d wrote before us w h a t contains life for us
and lengthening of our d a y s , a n d w h a t gives us relief in the last d a y .
H e wrote before us Genesis a n d all the blessings it contains. H e n c e w e
s a y t h a t the w o r d s of the Blessing do not precede it. T h e performing
of its custom begins w i t h the w o r d s of consolement, not w i t h the w o r d s
about afflictions. F r o m the beginning of Genesis there is blessing a n d
good. T h u s H e said, "And he blessed" (Gen. i. 2 2 ) , a n d behold it w a s
v e r y good.
W h e n y o u seek this knowledge, begin b y reading the sections, If you
obey (Deut. x x v i i i . 1)—blessing, honour a n d peace come after i t — a n d
But if you will not obey (Deut. x x v i i i . 1 5 ) a n d the sequel. F r o m this
y o u will k n o w t h a t G o d a l w a y s p u t s blessing first before cursing. T h u s
H e did in this instance; H e p u t blessing first a n d placed cursing last.
3 7
T h u s G o d said, "These shall stand to bless the people" (Deut. x x v i i . 1 2 ) .
T h e beginning is from the E n t r y , as H e said, "When you pass over"
(Deut. x x v i i . 2 ; T a r g . ) , t h a t t h e y m a y do w h a t pleases G o d a n d g i v e
3 8
thanks to H i s greatness w h i c h filled their p l a c e a n d established w h a t

3 8 8 7
The two Targ. passages here vary slightly, the latter add. rp before nav. This
8 8 A
quotation as the second of those ref. to in n. 36. I.e. as 'their status*.
 100 Book I I I T h e N e w S t a t u s of Israel III. §. 4

H e swore to their fathers. T h e y crossed the J o r d a n safely a n d smashed

their enemies.
T h e y w e r e seeking the d a y w h e n t h e y should enter the place w h i c h
h a d been appointed for them, t h a t t h e y should h a v e great j o y therein,
strengthening their resolve a n d m a g n i f y i n g them, so t h a t t h e y would
on t h a t account receive the Blessing a n d multiply thanksgiving for
w h a t it p r o v i d e d for them. T h u s it is said t h a t t h e y began w i t h the
Blessing before the Curse. K n o w this a n d do not turn aside from it.
L e a r n w h a t brings y o u glorious life in the world.
I t is fitting t h a t w e should k n o w w h a t the Blessing is w i t h perfect
understanding a n d a b u n d a n t w i s d o m . L e t us begin a t the start of the
statement b y g i v i n g t h a n k s to the g r e a t K i n g w h o h a s m a d e us w o r t h y
of all honour a n d m a d e us fit subjects to inherit w h a t belonged to our
fathers, a n d established for us w h a t H e promised them, for H e in H i s
greatness apportioned to them.
A t the completion of the T h a n k s g i v i n g the priests s a y the w o r d s of
the Blessing, the Blessing t h a t w a s given to A b r a h a m a n d I s a a c too,
39
a t the completion of the d e e d , a n d w i t h w h i c h H e honoured them.
A t the time w h e n t h e y heard w h a t the G r e a t One commanded them,
t h e y spoke w i t h m u c h humility a n d a b u n d a n t faith a n d all the people
stood t o listen.
T h e r e are T E N G R E A T B L E S S I N G S . T H R E E were said to
A b r a h a m b y the m o u t h of G o d :
And I will bless you, and make (your name) great (Gen, xii. 2 ; T a r g . )
w
All the families of the earth will be blessed in you (Gen. xii. 3 ;
Targ.)
J will indeed bless you, and I will multiply your descendants (Gen.
xxii. 1 7 ; Targ.).
T H R E E to Isaac:
God blessed Isaac his son ( G e n . x x v . 1 1 ; T a r g . )
And by your descendants all the nations of the earth will bless
themselves ( G e n . x x v i . 4 ; T a r g . )
The Lord blessed him (Gen. x x v i . 1 2 ) .
O N E to J a c o b :
By you . . . shall all the families of the earth bless themselves (Gen.
xxviii. 1 4 ; Targ.).
T h e s e S E V E N to the R i g h t e o u s of the w o r l d , then T H R E E from
t h e m o u t h of the great prophet Moses:
That he may bestow a blessing upon you this day ( E x . x x x i i . 2 9 ;
T a r g . ) , a n d a t the completion of the m a k i n g of the S a n c t u a r y And
Moses blessed them ( E x . x x x i x . 4 3 ; T a r g . ) , a n d on M o u n t Sinai And bless
you, as He has promised you (Deut. i. 1 1 ; T a r g . ) .

3 9 4 0 A
The sacrifice of Isaac ? MSS (so ) r o .
 III. §.4 T h e Blessing 101

A l s o the blessing of N o a h w h e n h e sacrificed before Mount G e r i z i m ;

a n d the proclamation of expansion w a s m a d e ( G e n . i x . 1 ) .
H e a r a Q U E S T I O N . W h e r e do w e get this great knowledge, t h a t
N o a h sacrificed only before M o u n t Gerizim a n d did not sacrifice
a t some place distant from i t ?
41
T h e A N S W E R : it w a s not a d e s o l a t e m o u n t a i n (uncovered)
after the w a t e r of t h e F l o o d (had subsided), b u t it w a s submerged
like all the mountains — as H e said, ' T h e m o u n t a i n s under h e a v e n
were covered' (Gen. vii. 2 0 ; T a r g . ) . F r o m it the d o v e b r o u g h t olive
42
l e a v e s , for it w a s good a n d from it c a m e good tidings. T h u s it w a s
n a m e d T h e G o o d l y Mount, for t h e w a t e r of the F l o o d d i d not reach
43
it and no one perished on it in his d e f i l e m e n t s , for it w a s the House
of G o d a n d the dwelling place of the angels, the place w h e r e cries
are answered, the place of the Presence, the place of forgiveness, the
place of blessing, the place of the pilgrimages, the place of the g l o r y of
the L o r d — w h e n e v e r it appears the w o r l d is in g l o r y !
T h a n k s b e to G o d w h o chose it a n d m a d e it a holy place, directing
to it e v e r y holy thing.
W h e n this place w a s crowned w i t h all this, N o a h c a m e a n d sought
to sanctify i t ; the action he did w a s completely holy, w i t h o u t fault.
H e took all the clean animals, for he could not do a n y t h i n g pure in
an unclean place, for he k n e w t h a t e v e r y place w a s filled w i t h u n -
cleanness from the destruction of all living beings — as the G r e a t One
promises, so H e does, for it is H i s w o n t to bring about w h a t H e h a s
promised. S o N o a h b e c a m e the first to b e blessed on i t ; where he
sacrificed, there he w a s blessed. Therefore w e k n o w t h a t our L o r d
a n d Creator does not do a deed e x c e p t in its proper place.
W h e n H e called to A b r a h a m a n d A b r a h a m w a l k e d in obedience,
to H i s will, see w h a t w a s said to h i m ! 'And I will bless you' (Gen
xii. 2 ) . H e . r a t i f i e d the Blessing, so t h a t he c a m e to H i s place a n d
H e blessed him. T h e blessing of A b r a h a m a n d of I s a a c a n d of J a c o b
too, a n d the blessing of J o s e p h , are there revealed — thus H e said,
'Blessed by the Lord be his land' (Deut. x x x i i i . 1 3 ; T a r g . ) .
A l s o F I V E B L E S S I N G S the great prophet Moses pronounced,
one in the sea, one in the going forth, a n d three a t the foot of M o u n t
Sinai. T h e s e last are the three t h a t w e r e said to A b r a h a m . H e t a u g h t
4 4
them their significance, for t h e y w e r e w o r t h y of i t . H e began b y
s a y i n g to him, 'Your descendants as the stars of heaven' ( E x . x x x i i .
1 3 ; T a r g . ) in greatness. T h e great prophet Moses said on M o u n t
Sinai, 'You are this day as the stars of heaven . . . May . . make you a
thousand times as many as you are' (Deut. i. 1 0 - n ; T a r g . ) . T h i s

4 1 A 4 2 4 3
'huge'. S.P. (& M.T.) plur. (Gen. viii. n ) . I.e. through his putrefying corpse.
1 4
For fiBnn. I.e. they were capable of understanding it.
102 Book I I I T h e N e w S t a t u s of Israel III. §4

h a s reference to the T a h e b w h e n he comes a n d blesses y o u . H e m a d e

t h e m to k n o w the status t h e y possessed, these three blessings t h a t
w e r e said to A b r a h a m Moses said to m a g n i f y them. T h u s he renewed
t h e m on M o u n t Gerizim, the place of worship.
P r e p a r e t o hear a Q U E S T I O N . W h e n c e d i d he divulge them
t h e n ? S e t y o u r m i n d to listen. T h e answer to y o u r question is:
E v e r y blessing w h i c h G o d pronounced from N o a h u p to J a c o b —
see h o w it is. Consider the blessing of N o a h a n d set y o u r m i n d to
learn. H e said, 'And God blessed Noah and his sons, and said to them,
4 6
'Be fruitful and multiply'" (Gen. ix. i ) . T h u s H e said to A b r a h a m
a n d also to I s a a c a n d J a c o b . N o blessing w e n t forth to a n y one of
t h e m unless it applied both to t h e m a n d their descendants after
them.
If y o u enquire a b o u t the land, see w h a t w a s said to them about it.
I t w a s not t h a t H e g a v e it to them alone, b u t to them a n d to then-
descendants after them. S o the g r e a t prophet Moses said to them at
the beginning of his mission, w h e n he c a m e to t h e m to deliver them.
H e t a u g h t t h e m t h a t t h e y w o u l d inherit the land w h i c h H e swore
t o their fathers H e w o u l d g i v e t h e m . I n e v e r y question t h a t Moses
asked, his question pertained to their possession of the land. Those
w h o did not believe in h i m w o u l d not see it, b u t it w a s their sons
w h o w o u l d go u p there.
4 6
Therefore y o u k n o w t h a t a t the t i m e it takes place the Blessing
will b e pronounced before the Curse, t h a t t h e y m a y k n o w the place
47
w i t h w h i c h G o d h a s c r o w n e d their k i n g d o m . H e informed them t h a t
t h e y w o u l d b e w o r t h y of this great honour — w h i c h is incalculable!
T h e y slew their enemies b y the p o w e r of G o d a n d crossed the
J o r d a n a s J a c o b h a d done, e m p t y - h a n d e d as he w a s as f a r as the
world's goods are concerned, b u t rich in righteousness. S e e h o w he
w a s honoured a n d h o w he praised G o d , w h e n the angel met him
after his g r e a t a n d glorious crossing. A t his first crossing his staff
w a s in his h a n d ; a t the second he crossed over a rich m a n . T h u s H e
said, "For with only my staff I crossed (this) Jordan" (Gen. x x x i i .
1 0 ; T a r g . ) , a n d he g a v e t h a n k s to G o d w h o h a d enriched him after
his p o v e r t y . S o G o d w a n t e d his descendants to multiply thanks­
g i v i n g for w h a t H e h a d given them.
Therefore it is our d u t y to k n o w the inner meaning of this action,
t h a t w e should join those w h o k n o w the g l o r y of G o d a n d g i v e thanks.
B y this action Moses sought the d a y w h e n t h e y should cross the
4 8
J o r d a n to do these t w o things w h i c h testify to y o u of w h a t is heard
from y o u r mouths. I f y o u do something t h a t is pleasing, the Blessing

4 5 M A 4 7 4 8 A
ist half S.P., 2nd half Targ. 1. (beginning). Or 'possession'.
III. §4 T h e Blessing 103

which y o u uttered from y o u r o w n mouths will come to pass for y o u .

If y o u do something evil of this t h a t y o u said in y o u r o w n mouths,
then the Curse will be operative on y o u , a n d from the Blessing y o u
will be turned a w a y . D o not forget this c o v e n a n t a n d do not forsake
49
the truth, that y o u m a y be a t rest both here a n d t h e r e .
W e w a n t to k n o w h o w t h e y will pronounce the Blessing a n d six
hundred thousand people hear L e v i , the possessor of the Blessing,
begin as w a s proper for h i m , for no m a n has precedence o v e r him. I f
y o u desire knowledge of h o w he pronounced the Blessing, b e silent a n d
60
hear L e v i begin to speak aloud, a n d G o d answering h i m w i t h v o i c e
that all the congregation m i g h t hear.
T h u s it happened to A a r o n w h e n he entered the S a n c t u a r y w i t h
the great prophet Moses. T h e voice c a m e forth from a m o n g the
51
C h e r u b i m to Moses, "Say to Aaron and his sons, 'Thus you shall
bless the people of Israel'"(Num. v i . 2 3 ; T a r g . ) . H e received the great
n a m e from the mouth of the M i g h t y One a n d w e n t forth to the g a t e
of the T e n t of Meeting; he raised his voice w i t h m u c h reverence
and blessed the congregation, while t h e y all listened.
The Lord bless you ( N u m . v i . 2 4 , et seq.) — he i m b u e d t h e m w i t h
reverence. H e further said to them,
And keep you; w h e n t h e y w e r e imbued w i t h reverence t h e y
52
were w o r t h y of g u a r d i a n s h i p .
The Lord make His face to shine upon you ( N u m . v i . 2 5 , et seq.);
he w h o keeps is k e p t a n d the D i v i n e One is present w i t h h i m !
And be gracious to you. Observe the importance of this a n d keep
hold of it. W h e n y o u receive the m e r c y of y o u r G o d , y o u are
a l w a y s made great b y H i m .
The Lord lift up His countenance upon you ( N u m . v i . 2 6 , et
seq.), an incalculably great possession!
And give you peace, in this w o r l d a n d the next. H a p p y is he
whose lot this is!
53
W h i l e A a r o n w a s p r o n o u n c i n g this Blessing, his voice b e c a m e
54
l o u d till all the congregation could hear. S o it w a s in the case of
L e v i when he pronounced the Blessing. G o d w a s aiding him, so t h a t
all the people could hear.
O good congregation w h o m G o d has m a d e powerful a n d for w h o m
H e brought to pass w h a t H e swore to their fathers, this d a y y o u r
5 5
h a n d has been filled. A l l the g l o r y w i t h w h i c h y o u are uniquely
endowed among all peoples has been m a d e k n o w n . You are a people
holy to the Lord your God (Deut. vii. 6 ; T a r g . ) , more so t h a n the
4 8 6 0 A
Idiom for 'this world and the next'. 'extending the voice', i.e. making it
5 1 A 5 2 6 3
louder, seems better. Cf. also n. 54. 'images'. For na?n. Probably 1. o n s
and -no below; cf. n. 95 of text. ** Lit. 'was extended' (cf. Syr. Pe.); v. also n. 50
6 5 A
above. 'status'.
 104 Book I I I T h e N e w S t a t u s of Israel I I I . §.4
fathers w h o w e n t forth from E g y p t gloriously, all of w h o m died in
the desert; this place t h e y did not see, b u t y o u h a v e reached it w i t h
m i g h t . Y o u slew m y e n e m y w h o possessed y o u r lands and there is
not left to y o u a single e n e m y in it. Y o u will be blessed like N o a h
66
w h o reached here; b y deliverance in the world peace is m a d e s u r e .
Y o u will b e exceedingly a b u n d a n t in wealth a n d the world will be
benefited b y y o u w i t h j o y . Y o u will possess the land and will do in it
w h a t is pleasing to G o d . N o w r a t h will befall y o u and y o u will be
v e r y great, like A b r a h a m w h e n he c a m e here and w a s tested a n d
h a d to bind I s a a c his son; he placed him on the altar and sought
to do w h a t he w a s commanded. G o d k n e w the sincerity of his heart
a n d opened the G a r d e n a n d sent him deliverance. H e heard the
Blessing from the midst of h e a v e n , more t h a n all w h o h a d gone
before — For I will surely bless you (Gen. x x i i . 1 7 ) .
Y o u will possess it, till all the nations of the world come to y o u .
And I will multiply your descendants (ibid; T a r g . ) . L e t this never
depart from y o u . H e h a s m a d e y o u as numerous as the stars in the
s k y , because y o u are the holiest of peoples, and H e h a s given t o
y o u r descendants all these lands.
67
G i v e t h a n k s to G o d w h o has thus s u p p l i e d y o u , and e v e r y nation
in the l a n d will b e blessed b y y o u r descendants. H o l d fast to y o u r
68
trust in the G o o d One. T h i s will be l a s t i n g for y o u .
T h e s e w o r d s w e r e said subject to pleasing action, and y o u are in
possession of w h a t G o d h a s promised. D o actions (of such a kind)
t h a t y o u r possession m a y last, a n d w a l k like I s a a c w h e n he s a w his
L o r d a n d his blessing w a s great. Y o u will h a v e , like him, abundant
possession. H e blessed him and he w e n t to Beersheba.
T h e blessing of J a c o b too, w h e r e w i t h he w a s blessed in his dream —
t w e l v e w o r d s , all about prosperity. Y o u will become great through
the statement t h a t the great prophet Moses m a d e when he arose t o
sing a t the sea accompanied b y y o u r fathers. Thou wilt bring them
in, and plant them on thy own mountain, the place . . . for thy abode
( E x . x v . 1 7 ; T a r g . ) , the statement b y w h i c h y o u r coming to this
mountain will b e established in faith, t o d a y a n d a t all times — and
you are . . . as the stars of heaven for multitude (Deut. i. 1 0 ; T a r g . ) .
T a k e possession of this glory w i t h strength. L e t it b e for y o u uplifting
a b o v e all the peoples, for t h e y are unclean a n d y o u are holy. T h e y worship
the stars of h e a v e n a n d y o u worship the G o d of gods. May the Lord,
the God of your fathers make you a thousand times as many as you are,
(Deut. i. 1 1 ; T a r g . ) through the great significance of this statement both
for t o d a y a n d for tomorrow, t o d a y for glory, tomorrow for perfection.
And bless you (ibid.) as H e promised y o u . Continue in the truth
a n d let this b e lasting for y o u .
5 8 8 7 A 5 8
Lit. 'made great'. 'specially endowed'. v. n. 98 of text.
 H I . 15 T h e Curse 105

§ 5. T H E C U R S E §. 5

O congregation, be worshipful a n d g i v e t h a n k s to G o d a t all times

for t h a t glory in the House of y o u r L o r d . Y o u will be in great splen­
dour. Y o u h a v e slain y o u r enemies, y o u h a v e heard the Blessing.
A p p l y y o u r m i n d ; turn not aside to right or left, for the Curse
is before y o u ! A p p l y y o u r m i n d a n d discipline yourselves. K e e p far
from the Curse with all y o u r might, lest y o u stand in great accursed-
ness and be naked a m o n g all creatures; y o u w o u l d then b e reviled
and rejected. E v e r y t h i n g w o u l d be a t an end for y o u . T h e F a v o u r
would be concealed from y o u a n d the T r u e One w o u l d b e w i t h d r a w n
60
from y o u . Righteousness w o u l d d e p a r t from y o u and evil w o u l d
dwell in y o u . Y o u would h a v e forsaken S a r a h a n d her righteousness
6 0
a n d would h a v e w a l k e d after N a ' a m a h . Y o u w o u l d h a v e forsaken
R e b e k a h a n d the seeking of her a n d w o u l d h a v e gone to T a m a r .
Y o u would h a v e forsaken Miriam the prophetess a n d w a l k e d w i t h
61
C o z b i t . Y o u would h a v e abandoned Mount Gerizim, Bethel, a n d
gone to Sodom. Y o u would h a v e deserted the great prophet Moses a n d
deviated w i t h K o r a h . Y o u w o u l d h a v e abandoned P h i n e h a s a n d
cleaved to Zimri.
62
W h a t means this long t i m e t h a t y o u h a v e forsaken y o u r good
fathers, to w h o m y o u used to c l e a v e ? F a r be it from y o u thus to
forsake y o u r holy estate a n d be profaned for ever! W o u l d y o u leave
y o u r place desolate, w h e n y o u so easily could be otherwise? F a r
be it from y o u , O glory, to become rejected! O priest, to be defiled!
W h a t means this long time t h a t y o u h a v e been obscuring y o u r
intelligence, and showing t h a t y o u are completely turned about,
63
h a v i n g b e c o m e like a m a n w h o does not k n o w or listen ? I t is fitting
t h a t y o u should now set yourself to hear the w o r d s of the Curses.
G u a r d yourself o u t w a r d l y a n d i n w a r d l y , a n d k n o w w h a t action is
to y o u r benefit, through w h i c h y o u will possess the Blessing, or
through w h i c h y o u m a y possess the Curse!
T h i s Blessing is before y o u a n d this Curse is before y o u (Deut.
xi. 2 6 ) . S e t y o u r mind! D o not forsake the Blessing whose son y o u
are, w h i c h gives y o u increase! T u r n a w a y from the Curse, for it is
not for y o u , and it is not fitting t h a t y o u should d r a w near to it.
Y o u r fathers are the world's Righteous. T h e y b e c a m e great through
the Blessing and it has now come to y o u too. Therefore it is not
right for y o u t o be apart from them, so t h a t it is said, " Y o u are
indeed their son, a son w h o is not like his father. T o w h o m is he

6 9 8 0
Root I-it as Jew. Targ D. 1 marg. n. states that she functioned in the Beth
6 1
Mikhtash. For details of this legend v. the Asatir, III. 20 (p. 218). Presumably
A 6 2
the Cozbi of Num. xxv. 15, 18, but 'Ketiba'. nmriB? = SjviJI, possibly an ab­
13
stract form from ns». For masmx, or Pe'il n v a s .
106 Book I I I T h e N e w S t a t u s of Israel III. §-5
like in the w o r l d ? " D o not abandon the T r u e One, for G o d has
chosen y o u . Therefore w e cannot stop praising H i m a t all times
a n d on all occasions. L e t us g i v e t h a n k s to the Powerful One a n d
worship H i s greatness a n d b e submissive before H i m in w h a t w e
hear of H i m , a n d hasten to learn a n d not forsake H i m , b u t stand
in w h a t is obligatory for us.
R e u b e n arises a n d opens his m o u t h ; he utters the words of the
6 4
Curse, for I hear a m a n multiplying w o r d s and addressing u s , t h a t he
m a y receive a n a n s w e r t o w h a t R e u b e n said. S h a l l not someone else
8 5
s a y to u s , " Y o u do not need to examine this statement" ?
H e a r the a n s w e r of those w h o w e r e told w h a t he w a s told, of
those w h o heard w h a t he heard or did w h a t he did. E v e r y o n e does
w h a t is c u s t o m a r y in the world, so t h a t he k n o w s w h a t will be his
recompense. A m a n does not seek w h a t is not suitable for him — as
d i d K o r a h in seeking a status t h a t h a d not been granted to him.
See w h a t his recompense w a s — no need for further comment!
W h e n L e v i stood u p a n d b e g a n the Blessing, t h a t w a s his proper
prerogative, for w h i c h he h a d been appointed. S o n o w R e u b e n stands
u p a n d utters a statement of reproof to the congregation; to himself
he begins to speak. H e s a y s a w o r d . G o d revealed Himself a n d said
it w i t h m i g h t y mouth, Cursed be the man who makes a graven image
(Deut. x x v i i . 1 5 ; T a r g . ) or a n y likeness. H e seeks to m a k e it more
potent w i t h a curse. On M o u n t S i n a i H e said," You shall not make
yourself a graven image" ( E x . x x . 4; T a r g . ) . T h e y w e n t and m a d e
a calf! H e said, "Or any likeness"(ibid.). T h e y offered sacrifice and
worshipped B a a l P e o r !
H e r e H e m a k e s it more potent w i t h a curse, so t h a t there should
b e no deliverance for the one w h o m a k e s it. B u t G o d k n e w and
therefore informed the great prophet Moses t h a t H e w o u l d conceal
H i s F a v o u r from t h e m in v i e w of their evildoing. H e left t h e m to
their o w n desires. I f t h e y d i d this t h e y deserved the Curse. T h e
t w e l v e tribes stood to hear a n d t h e y k n e w t h a t this action w o u l d be
a b l o w to them, though it w a s only said of the doer, if he should do so.
W o e to us for it! T h e statement of J a c o b our father will not come
t o pass for us a t the last d a y s , for e v e r y tribe k n o w s both w h a t
will result form it a n d w h a t is to be the recompense for its action.
W o e to us n o w in this p l a c e ! W o u l d t h a t there w a s some act, or it
could b e some report, t h a t w e could mention in connection w i t h
the warning. W e fear t h a t it will not be so. Amen (Deut. x x v i i . 1 5 )
66
is the conclusion. I t represents t h r e e witnesses, just, great, m i g h t y —
67
d i v i n i t y , prophethood, priesthood; perhaps t h e y will be a r o u s e d .
8 4 A 8 5 1 A
1. p ? does not translate. 1. j ? ? does not translate. This whole
A 6 8
passage is fraught with difficulties and is confused. I.e. the letters of jn« re­
8 7
present n'n^K, nmn & pnK. I.e. to make the Curse effective.
III. §.5 T h e Curse 107

W e give t h a n k s to the P o w e r f u l One w h o lives eternally b y Himself,

preserving life for those w h o t a k e counsel w i t h the truth. M I M
manifests great glory. I t is not in m a n ' s p o w e r t o estimate its glory.
I t has w r o u g h t for us goodly p e a c e ; it is manifest to u s in all genera­
tions, a n d enduring for ever as though it w e r e a witness to us. T h e r e ­
fore it will be on us. W o e to us if w e go forth from this great b o u n d a r y ,
for w e w o u l d s t a n d in a desolate place. W o e to a n y m a n w h o stands
in it. L e t us turn ourselves from the evildoers a n d s w e a r a l w a y s t h a t
w e shall never d r a w near to the Curse, for w e fear lest w e shall perish
in sins w h i c h ever increase a n d c a t c h u p w i t h us — a s the angels said
68
w h e n t h e y led L o t forth, "Escape for your life . . . lest you be con­
sumed (Gen. x i x . 1 7 ; T a r g . ) . T h e y insisted on t h a t w i t h the result
t h a t he w a s s a v e d , a n d t h e y did not leave h i m until he reached the
place w h i c h he requested of them. S o w i t h us, t h a t w e m a y h a v e
89
deliverance, if w e do not tremble w i t h all our b e i n g .
N U N — k n o w its status is! S e e k it w i t h perfection of mind. L e t u s
not leave it, nor forsake it. L e t u s not desist or flee from its excellence.
A t all times let us e x a l t it, for our deliverance from all afflicting
judgement is through it. W o e t o u s if w e do n o t h a v e the understanding
to k n o w w h a t is for our good a n d t o establish ourselves in w h a t
H e has c o m m a n d e d us. I f y o u seek knowledge, learn a n d do not let
y o u r mind turn from knowledge. S e e k for yourself w h a t y o u r L o r d
w a n t s for y o u a n d do not let yourself b e far from y o u r L o r d . K n o w
t h a t H e is merciful a n d pitiful. H e does not accept g u i l t y men till
t h e y repent.
L o , w e finish w i t h the first statement (Deut. x x v i i . 1 5 ) a n d speak
of the second.
7 0
They are disquieted a t w h a t t h e y hear, a terrifying statement
for all w h o hear it. W h e n G o d proclaimed the T e n W o r d s ( E x . x x ) ,
H e did not w a r n a t e v e r y statement w i t h a curse. L e t us s a y A m e n
to w h a t w e s a y ! Our L o r d k n o w s w h a t w e do not k n o w of the evil
of our doings. W o e to u s ! W e do not h a v e the intelligence to k n o w
w h a t our L o r d seeks of us. H e only seeks of us w h a t is for our good,
not w h a t will be harmful to us. L e t us g i v e t h a n k s t o h i m therefore
a n d s u b m i t before H i s greatness for all this glory, a n d b e h u m b l e
before H i s m a j e s t y , perchance H e m a y be f a v o u r a b l y disposed
t o w a r d s us.
Cursed be he who dishonours his father or his mother (Deut. x x v i i .
1 6 ; T a r g . ) . T h i s statement comprises ten c o m m a n d m e n t s , one
regarding heaven, one regarding earth, one regarding the heart,
one regarding the mind, t w o t h a t m a g n i f y the b o d y in its existence,

6 8
The text here is not as the traditional S.P. text, but is rendered lit. 'be considerate'.
6 8 7 0 A
Lit. 'with the spirit of zeal'. 'we' better.
 108 Book I I I T h e N e w S t a t u s of Israel I I I . §.5
one regarding y o u r grandfather, one regarding y o u r grandmother,
w h o are dependent on y o u r fostering t h e m and on y o u r teaching
them, a n d one regarding J o s e p h a n d one regarding E p h r a i m — these
t w o being immensely g r e a t — a n d one regarding the angels and one
regarding the glory — T h e y h a v e perfected w h a t w a s done to Israel.
Consider each one of these; it has m a d e a statement of wisdom
w h i c h magnifies the learner of it.
H E A V E N s a i d : I suckle y o u w i t h good milk a n d in m y storehouse
there are good things from w h i c h y o u are supplied. D o not m a k e
m e a n g r y w i t h y o u , so as to bring v e r y severe punishment upon y o u .
A f t e r I h a v e p i t y for y o u , shall I l e a v e y o u grieving in the world
a n d forsaken? T h i s is w h a t I h e a r d about Cain w h e n he asked his
L o r d , " W h e r e shall I g o ? W h e r e shall I hide from T h i n e a n g e r ? "
H e w h o is rejected from l a n d to l a n d is not hidden from m e b y a n y
means. W h e r e shall a m a n go w h e n I g i v e d e w upon h i m ? W h e t h e r
in the open c o u n t r y or in the c i t y y o u stand beneath m e in exceedingly
great j u d g e m e n t .
E A R T H said: I a m the one w h o bore y o u , a n d I a t all times bring
forth for y o u m y glory, a n d a t all times establish for y o u y o u r expecta­
tion of life. D o not l e a v e m e deprived. W h a t w o u l d establish y o u r
F o r m t h e n ? (If y o u do l e a v e me), I will manifest m u c h hostility
against y o u , so t h a t it will m a k e a n end of y o u in creation, a n d y o u
will be in affliction, w i t h o u t p i t y w h e n in distress, no deliverer w h e n
in j u d g e m e n t , no s a v i o u r w h e n cursed, no one to show m e r c y !
Chasten yourself o u t w a r d l y a n d i n w a r d l y a n d do not d r a w near to
do evil, lest y o u receive the Curse. H e w h o is cursed is rejected.
H e is never accepted, for in the place of forgiveness a n d in the place
of blessing witnesses h a v e been set u p to testify against the apos­
t a t e w h o corrupt y o u r understanding of w h a t the statement means.
T h e s e will deliver witness in their m o u t h s of w h a t t h e y h a v e h e a r d
a n d will b e unable to escape from it.
W h e n H e a v e n a n d E a r t h h a d finished addressing the congregation,
H E A R T began, a n d addressed M I N D in a speech full of admonish­
ment, one to the other, a n d B O D Y stood between t h e m in fear a n d
trembling a t w h a t t h e y w e r e s a y i n g .
71
M I N D said to H E A R T , " T a k e a grip of y o u r s e l f a n d restrain
yourself (in preparation for) w h a t y o u are going to h e a r ! A p p l y
y o u r m i n d ; do not deviate, so t h a t e v e r y t h i n g becomes confused
a n d the congregation b e in considerable distress. T h i s w o u l d not b e
r i g h t of y o u a n d y o u are not capable of it, lest destruction appear
a g a i n ; b u t it is in y o u r p o w e r to repel it from y o u . If y o u set yourself

7 1
Or Imper. Pe. of -my with prosthetic Alaf and so 'prepare yourself. 1. here as Ithpa.
of T B (for -rn).
i n . §.5 T h e Curse

in such affliction, I shall d e m a n d y o u r blood from y o u — as H e said,

"For your lifeblood I shall surely require" (Gen. i x . 5; T a r g . ) . Y o u
would then be in considerable distress. B u t do t h a t w h i c h is proper
for y o u ; turn yourself a w a y from evildoing a n d keep the statutes
72
a n d y o u will not s u f f e r as a result of the doing of evil things a n d
become w e a k , for y o u w o u l d not be able to heal yourself, b u t r a t h e r
it is y o u r d u t y to preserve self-perfection — as H e said to y o u , "And
keep your soul" (Deut. iv. 9) b y doing good, t h a t y o u m a y be delivered
a n d deliver others. T h u s H e said w h e n H e requested y o u to love
the L o r d y o u r G o d for y o u r o w n good (Deut. x x x . 6,20).
M I N D said to H E A R T , " H a v e y o u heard these w o r d s ? " H E A R T
73
answered it, "O Mind, w e receive s u c c o u r from y o u a n d y o u are the
fountain from w h i c h w e drink a n d from w h i c h w e prepare a l a m p
74
w i t h pure oil, so t h a t y o u r light d i s p e l s all deep darkness, for y o u
are before b o d y , soul and spirit. Concerning y o u it is said w i t h our
minds a n d our strength, " Y o u are the first of created things. W h o c a n
compare w i t h y o u ? "
T h a n k s be to the Powerful One w h o g a v e y o u such status a n d h a s
made y o u w o r t h y of all g l o r y ! " D o not chasten m e until y o u chasten
7 6
yourself. W i t h o u t and within y o u I exist, a n d I a n d the F i v e are
dependent on y o u . W h e n e v e r y o u appear, w e depart.
L o , w e h a v e heard the utterance of these t w o .
I t is fitting t h a t w e now listen to an utterance w h o l l y beneficial.
I t w a s as though A b r a h a m said, " O sons, b y reason of y o u the T r u e
One made me great in w h a t I requested. I m a d e m y p r a y e r con­
stant and made much request, as well as I knew how. I t c a m e to
pass, so that m y L o r d accepted me, a n d he h a s m a d e y o u great a n d
revealed to me a secret full of blessings. I t is fitting to g i v e t h a n k s
t o the Great One for it, for everything is from H i m a n d to H i m
e v e r y t h i n g will return. A t H i s c o m m a n d it is done a n d b y H i s great
76
will it is given. T h i s abundance shall n o t be reversed n o w from
truth to lies through evildoing. F a r be it from m y p r a y e r to be changed
from abundant numbers to a fixed number, a n d the long life of
77 78
I s a a c be c u t s h o r t , along w i t h his w e a l t h , a n d the deliverance
w h i c h he experienced, and the Blessing w h i c h w a s heard from heaven,
a n d the covenants which were m a d e w i t h h i m a n d the oaths t h a t
were sworn b y him. A l l of it changed b y y o u ? F a r be it from the
descendants of A b r a h a m to be destitute in the w o r l d a n d rejected
in every p l a c e ; after holiness to be profaned, after the Blessing to
be cursed, after p u r i t y to be polluted. T h i s is something t h a t shall

7 2
Lit. 'be ill'. 7 3
So . This root (->b\) seems to = Bibl. Heb. TT'jt and Syr. Jl».
A

7 4 7 6 7 6 A 7 7
Lit. 'extinguishes'. The five senses. 1. s"? for -fj (so ) . Lit. 'stored
7 8 A
up' (after reaping), fig. from harvest. isi ? (for j).
110 Book I I I T h e N e w S t a t u s of Israel I I I . §.5

not b e ! S u c h is not fitting for y o u , not right for y o u or for y o u r

fathers either.
Observe w h a t is right for y o u a n d remember — do not forget!
79
Y o u r foes w e r e killed a t the beginning w i t h wonders and s m a s h e d
before y o u — w h i l e y o u w e r e in all glory.
W h a t is this long t i m e ? F a r be it from y o u to substitute evil for
glory. D o not abandon the glory G o d has given y o u . Y o u w o u l d b e
deprived a n d the enemies of the T r u e One w o u l d be j o y f u l and y o u
w o u l d b e in severe judgement, hoping for a n y t h i n g good — w h i c h
w o u l d not a r r i v e ! Y o u w o u l d s a y t h a t y o u are good, b u t it would
not b e so. G o d w o u l d be too righteous for y o u in all t h a t y o u do.
L e t u s g i v e t h a n k s to our L o r d w h o endures b y Himself, a t all
times a n d seasons, a n d let us m a k e ourselves w o r t h y of w h a t our
L o r d h a s endowed us.
See J O S E P H a n d E P H R A I M addressing all Israel, an address
w h o l l y of admonishment to them. I t w a s as though J o s e p h w a s
80
s a y i n g , " Y o u will come to m y house. D o w h a t I d i d . L e t there not
dwell in m y house a n y o n e w h o disagrees w i t h the good deed I did.
H e w h o performs the deed t h a t A b r a h a m performed will go u p t o
the place where he p r a y e d a n d will observe w h a t he observed, a n d
will not go out of t h a t place. W h e n he w a s tested there, he w a s shown
m e r c y ; he w a s m a d e great there w i t h the Blessing.
T h o s e w h o h a v e learned Isaac's submissiveness will be in a p l a c e
w h i c h has a delightful morning. T h o s e w h o perform w h a t J a c o b
performed will find rest w h e r e he found rest and will be magnified
8 1
through w h a t he s a w .
82
T h e s e are the C o m p a n i o n s of the T r u e One, w h o loved their
L o r d a n d w h o m H e loved. Y o u are n o w the possessors of the place.
D o not do a n y t h i n g to v e x G o d . Praised be the Merciful One w h o s e
mercies are a b u n d a n t , whose p o w e r a n d good are incalculable."
See E P H R A I M answering his f a t h e r — a n answer wholly beneficial—
" I f y o u seek men (such as those) w h o did good and established t h e
place a n d w o u l d go to it, let them be worshipful, magnifying a n d
faithful men as t h e y w e r e a t the beginning. L e t them not be men
w h o turn a w a y from the w a y of the T r u e One, b u t let them be c o m p a r ­
able to those w h o preceded, men w h o place their trust truly in G o d ,
a n d a c t like their fathers, not disobedient to w h a t is commanded
t h e m ; b u t I fear evil action will b e the cause of all (future) j u d g e ­
83
ment, a n d it will b e destructive a n d oppressive, bringing h i d e o u s
cursing a n d destruction t o all w h o h a v e been warned. A f t e r a period
w h o l l y beneficial will come a period w h o l l y of destruction."

7 9 8 0 8 1
v. n. i i 2 of text. I.e. flee from evil (as Gen. xxxix. 12). In his dream at Bethel
8 2 8 8 A
(Gen. xxviii). Or'possessors of the truth'. So .
I I I . §.5 T h e Curse i n

L e t us now be in a w e a t the speech presented b y the A N G E L S ,

also b y the G L O R Y . T h e G L O R Y s a i d . ' T h e great n a m e is w i t h i n
me a n d I do not shun him w h o is rebellious in action. W h e n a m a n
84
deviates, I forfeit him, a n d thus it is said of m e , "For he will not
pardon your transgression, for my name is in him" ( E x . xxiii. 2 1 ) .
T h e A N G E L S also w e r e s a y i n g , " O congregation, hold fast to
y o u r L o r d , a n d serve in faith, for in our hands is salvation, in our
hands destruction, in our h a n d s relief, in our h a n d s weariness, in
our hands killing, in our h a n d s love. A l l this in our h a n d s ! K e e p
guard of yourself a n d learn the w a y of the T r u e One. Y o u need not
enquire w h a t w e h a v e done from A d a m to N o a h , w i t h A b r a h a m a n d
L o t , w i t h I s a a c a n d the people of S o d o m , w i t h J a c o b a n d J o s e p h
and the great prophet Moses in all t h a t he did.
W e w e r e w i t h A d a m ; w e magnified his original status. W i t h N o a h
w e appeared a n d w e honoured him. W i t h A b r a h a m w e w e r e w h e n
he proclaimed. S o w i t h I s a a c in his being increased in goodness,
86
and w e m e t J a c o b too in a g r o u p . W e w e r e sent only to these
good, perfect ones. Y o u need not enquire a b o u t the deed of L o t a n d
the people of S o d o m , for t h e y a p p e a r (in Scripture) before y o u .
If y o u seek knowledge of w h a t t h e y possess, come to J a c o b . On the
ladder of his dream w e w e r e ascending a n d descending, a n d the
Glory w a s standing a b o v e it. A great Blessing w a s proclaimed (Gen.
x x v i i i . 1 3 ff.). I n his sojourn w i t h L a b a n a n d the meeting w i t h E s a u
86
w e a d v i s e d him, a n d the G l o r y magnified him a n d blessed him in the
Y a b b o k and a t L u z , a n d announced to him the coming in a n d the
87
going o u t , and all this w a s perfection to him a n d to his descendants
after him, generation after generation.
If y o u maintain that high status, y o u will prosper in both worlds,
but if y o u deviate from the w a y of the T r u e One, then w h a t happened
to the people of Sodom will happen to y o u . T h u s the T r u e One w r o t e ,
"An overthrow like that of Sodom and Gomorrah"(Dent. xxix. 2 3 ; Targ).
W e shall come and bring it about a n d w e shall not a p p e a r before
exceedingly great judgement is w r o u g h t — a j u d g e m e n t w i t h no l a c k ! "
G r e a t is the Powerful One w h o m a k e s us witnesses. L e t us b e a r
witness to the truth before the T r u e One, a n d be upright in e v e r y
deed — deed without defect, w h o l l y pleasing.
T h e G L O R Y too seemed to be s a y i n g , " O congregation, keep
yourself from m e , for is there not before m e a m i g h t y deed ? I slew,
I oppressed, I destroyed, I m a d e alive, a n d w i t h y o u I did all of this
when I w a s a t the sea a n d showed y o u e v e r y w o n d e r a n d m a d e y o u
to cross w i t h great m a r v e l s b y the m i g h t y p o w e r of G o d , O b s e r v e

8 4 A 8 5
'apprehend'; cf. Bibl. Heb. root wip in Deut. xxii. 9. 8xXo?; ref. to Gen.
8 8 A 8 7
xxviii. 12. 'met'. Ref. to Gen. xxviii. 1 4 - 1 5 .
112 Book I I I T h e N e w S t a t u s of Israel I I I . §.5
these actions a n d a p p l y y o u r m i n d ! D o not rebel (so as to depart)
from m e (or act) against me. D o not be i n v o l v e d in evil, t h a t y o u
m a y b e magnified b y y o u r L o r d a n d glorified b y me, for I w o u l d
m a k e a n end of y o u form the w o r l d of being (if y o u were to be so
involved), a n d I w o u l d bring upon y o u all kinds of curses and p u t
y o u in great affliction. If y o u discipline yourself o u t w a r d l y and
i n w a r d l y , secretly a n d manifestly, y o u will be in the world a b o v e ,
a n d a holy a n d select people. W h a t w a s promised to y o u r fathers
will b e effective for y o u , for our L o r d is merciful and pitiful. T h u s
H e described Himself ( E x . x x x i v . 6 ; D e u t . iv. 3 1 ) .
L e t u s g i v e t h a n k s a n d praise to the G r e a t One a n d worship H i s
d i v i n i t y a n d submit t o H i m a t all times a n d love H i m a l w a y s , for
H e is our M a k e r , Fashioner a n d Creator.
L e t the m i n d understand t h a t statement a n d hear it in great
faith a n d reverence, a n d hasten to praise G o d , to w h o m there is no
like. N o t h i n g exists for ever b u t H i s p o w e r — perchance glory m a y
continue for u s ! H e will deliver u s from this present evil, for H e gives
relief to those w h o love H i m a n d H e remembers them. L e t us s a y
w i t h fear a n d reverence, " T h e r e is only one G o d . "
T h e third w a r n i n g : Cursed be he who removes his neighbour's land­
mark. And all the people shall say, 'Amen'. (Deut. x x v i i . 1 7 ; T a r g . ) .
Observe this statement a n d understand the inner meaning of it.
D o not deviate to right or left, for it contains ten important sections,
five w i t h reference to the priests, one to the princes, t w o to the
judges a n d t w o to the congregation. Praise be to H i m w h o said it,
w h o revealed to us this statement.
The five referring to the priests: L e t there be no alteration in the
performance of the ministration w h i c h G o d decreed for them. W h a t
is the recompense for altering if not affliction? F a r be it from the
priest to b e afflicted! W h a t has been apportioned to the priests in
e v e r y l a n d is according to their allotment from the good of Israel,
a n d w h a t has been given t h e m of the allotments y o u are to m a k e
a v a i l a b l e to each one according to his action. D o not leave him w i t h ­
out the b r e a d of his L o r d to eat. D o not lie against y o u r companion,
so t h a t he goes to his place a n d there is shame on him.
What was said to the princes: Observe h o w it is a n d learn it, t h a t y o u
m a y b e increased in wisdom. L e t no one rise to m a k e a false statement.
I t will become an adverse thing, self-destructive, a n d his companion's
8 8
place will b e a desolation, a n d it will b e given o v e r to him w h o
does not deserve it.
What was said to the judges: Consider h o w it is a n d learn it w i t h all
y o u r ability. Y o u will prosper in e v e r y deed if y o u are not partial to

8 8 A
So ; usually = 'plucked up'.
H I . 15 T h e Curse "3
8 9
the poor or defer to the rich ( L e v . x i x . 1 5 ) . Y o u r status w o u l d decrease
(if y o u did) a n d y o u w o u l d receive retribution from m e for t h a t .
What was said to the congregation: T a k e note of it a n d increase y o u r
knowledge thereby, t h a t y o u m a y b e exalted. M a k e it a shield before
y o u , to repel from y o u e v e r y t h i n g evil. I t is the statement w h i c h
H e wrote before y o u : But you shall love your neighbour as yourself
( L e v . x i x . 1 8 ; T a r g . ) , to b e a t all times a t peace. T h i s is the end of
w h a t w a s said to us. S e t it before y o u as an illumining light.
A p p l y y o u r mind. D o not alter these statements, so t h a t some
deficiency occurs. (If y o u do) y o u will be in distress. L e t y o u r heart
not lie in y o u r possessions so as to m a k e it h a r d . (If y o u do) I will
deprive y o u of all t h a t y o u possess. L e t y o u r e y e not c o v e t w h a t
belongs to y o u r neighbour. T h a t w o u l d b e a sin on y o u r p a r t . Y o u are
not to t a k e w h a t belongs to a L e v i t e . I a m j u d g e for y o u ! Y o u are
not to raise the voice against a priest in y o u r S a n c t u a r y . I a m his
portion a n d y o u will fall (if y o u do). D o not use y o u r p o w e r against
three classes of p o o r — t h e person in p o v e r t y , the orphan a n d the w i d o w .
I n m y p o w e r I a m superior to y o u ! T h e r e are five things, in w h i c h
y o u h a v e no part, y o u are not to request: if y o u seek w e a l t h I w i l l
m a k e y o u poor; if y o u t a k e into y o u r possession w h a t h a s not been
m a d e yours, if y o u seek increase a b o v e w h a t y o u possess, if y o u do
an injustice such as d e n y i n g the t r u t h or raising y o u r h a n d or restrain­
9 0
i n g y o u r words, if y o u love yourself — all evil! A n d I will recompense
y o u for it!
9 1
If y o u take outstretched h a n d s in y o u r s , if y o u do a n y t h i n g b y
yourself t h a t afflicts, if y o u seek increase over a n d a b o v e w h a t y o u
a l r e a d y possess, I will impoverish y o u . If y o u deal iniquitously,
I will be a just j u d g e ! If y o u r w o r d s are restrained, then I will in a
twinkling bring about y o u r destruction. I f y o u love yourself in (your)
evildoing, I will loathe a n d destroy it. M y great p o w e r does not s h o w
f a v o u r unless to bring about the truth.
I h a v e not left this statement unqualified, for I h a v e reinforced
it w i t h a curse, so t h a t y o u will not deviate a n d find yourself in
punishment. A s for him w h o dies therein, I will e x a c t vengeance
on h i m ! If he thought he could deal in secret, none of his deeds is
concealed from me, for to m e the concealed is just as the revealed.
N o deed done is concealed from me.
L e t us all k n o w this m y s t e r y a n d not turn from it. Praise be to
H i m w h o s a y s a n d does all H e wills. L e t us g i v e t h a n k s to the P o w e r ­
ful One a n d submit to H i s greatness, a n d testify, s a y i n g , " T h e r e is
only one G o d . "
8 9
As S.P., but -rnv for bni (perhaps not intended to be part of the quotation).
9 0 9 1
I.e. for purposes of deception ? I.e. take the needy into your greedy grasp for
purposes of exploitation.
 ii4 Book I I I T h e N e w S t a t u s of Israel I I I . §.6

§.6 § 6. S O C I A L E T H I C S
W e now set forth as it were a l a m p w h i c h shines before us and
dispels all darkness, for its brilliance appears a n d makes us strong
in great knowledge — good for those w h o possess it. See the inner
meaning of this great statement a n d t a k e hold of it. D o not ever
turn from it.
Cursed be he who misleads a blind man on the road, and all the -people
92
shall say, 'Amen' (Deut. x x v i i . i 8 ) w i t h loud voice. T h i s statement
comprises t w e l v e c o m m a n d m e n t s . Observe a n d consider them.
93
T h i s s t a t e m e n t does not refer to h i m w h o is blind in sight, b u t to
the m a n w h o sees a n d hears!
I n the case of a m a n w h o asks about truth, his question is not to
remain u n a n s w e r e d ; in the case of a m a n w h o seeks to enquire about
knowledge, do not l e a v e h i m w i t h o u t instruction; in the case of a
m a n w h o goes a s t r a y in the w a y of evil, do not desert him — (if y o u
94
did) y o u w o u l d bear his b u r d e n ; I n the case of a m a n w h o makes
a declaration of foul accusation, do not rejoice a t him or y o u will
h a v e to bear his burden. I n the case of a m a n w h o carries some
95 9 6
shameful s t a t e m e n t , some ill rumour, do not forgive h i m and I
97
will not hesitate to destroy him. I n the case of a m a n w h o is c a u g h t
in his guilt a n d w h o does not realize the significance of it, turn him
from his w a y . I n the case of a m a n w h o leaves himself devoid of
knowledge, do not be glad for h i m in this. I n the case of a m a n w h o
hastens to b e in evil, turn h i m from his w a y and prevent him from
the judgement. I n the case of a m a n w h o utters statements w h i c h
he does n o t understand a n d he suffers reproach, turn him to the
t r u t h . I n the case of a m a n w h o is in a place of desolation and does
not realize h o w it is, turn h i m from t h a t place. I n the case of a m a n
w h o teaches y o u something he himself does not know, acquaint him
w i t h the truth a n d do not let him go a s t r a y . I n the case of a m a n w h o
does not k n o w the real meaning of w h a t he is doing, direct him to the
t r u t h a n d receive his hire.
If there is none of these above-mentioned w h o will listen or change
his w a y s , I will b e a just j u d g e ! H e will be turned a w a y from the
Blessing a n d will abide in the Curse. I n this w o r l d I will recompense
h i m for w h a t e v e r deed, according to w h a t he has done.
If a m a n asks about the t r u t h a n d listens to the answer, but does
not derive instruction, I will t a k e vengeance on him. If a m a n establi­
shes himself in righteousness a n d the t r u t h is revealed to him, b u t
h e does not perceive it, he is not really righteous and is not w o r t h y

9 2 9 3 A
As S.P., but na» for Dsn. For nn^n ? ** So ; i.e. 'be responsible for his
9 5 A 9 6
guilt'. According to something said that is mere hearsay. Or 'accept it'.
9 7 A
So more specifically.
 III. §.6 Social E t h i c s "5
98
of mention. H e lives in a w r e t c h e d s t a t e during his life a n d in his
death; I will never accept his petition from h i m , for he is worse t h a n
Pharaoh w h e n he asked the great prophet Moses, " W h o is the L o r d ? " —
a genuine question, b u t w h e n the light w a s revealed to h i m he again
asked, " W h o is the L o r d ? " H i s evil m i n d devised evil! S o I dealt
w i t h him b y manifesting e v e r y wonder, turning his m i n d a s it w a s
turned a t the beginning.
If a m a n is set upon knowledge, teach him. If he learns, his doings
will be good, b u t if his doings are lies the Curse will be upon him —
I a m too righteous for him. T a k e note of his recompense a n d w h a t
I will do to h i m ! H e will find himself in v e r y great accursedness;
in his last state he will be severely recompensed.
If a m a n w a l k s in an evil w a y w i t h o u t realizing it, a n d y o u desert
him, y o u will bear the sentence of the Curse, a n d he will h a v e to
turn from it himself because y o u did not turn h i m . If he does not
turn from it or listen to y o u w h e n y o u told h i m , it will rebound
on him. I f he does not turn from it or listen to y o u r w o r d s , see w h a t
m y power will recompense him, placing h i m a m o n g the creatures in
great a n d severe retribution. I a m too righteous for h i m !
If a m a n utters a corrupt statement, k n o w i n g w h a t he does, I will
judge him. Y o u need not reprove h i m a m o n g men, for I will reprove
him w i t h m a n y calamities. I f he did not realize w h a t he w a s s a y i n g
and if he learns from y o u , h a p p y are y o u a n d he alike! If he w a s
a w a r e of w h a t he w a s s a y i n g , b u t did not understand the statements
made, the truth will be r e m o v e d from h i m a n d the Curse will be upon
9 9
h i m ! On Mount Sinai I w a r n e d of it a n d decreed t h a t this should
never happen. N o w I h a v e b o u n d h i m w i t h a curse.
N o deceiver in the w o r l d h a s a n y future. A corrupter of men is a
corrupter of the L o r d , for he h a s denied H i m . B e c a u s e of the m a g n i ­
tude of w h a t he s a y s , he has no future before me. I will erase his
m e m o r y from under h e a v e n , because he disobeyed m y c o m m a n d .
I will destroy his life.
I n the case of a m a n w h o utters a shameful statement a n d does
not verify the truth of it, I will recompense h i m , so t h a t no m a n
100
will w a l k in his p l a c e ; if he w a l k s in the w a y of t r u t h , it is w e l l
101
w i t h him. I f he does not learn, he is s h a m e f u l ; he will b e slain in
the judgement.
102
T h e m a n w h o is in his sin, even if it w a s w i t h o u t i n t e n t , the sin
is not forgiven, for it w a s m a d e k n o w n to h i m a n d he turned from
103
the instruction. W e a k m i n d e d n e s s does not bring about all the

9 8 9 9 A 1 0 0 A 1 0 1 A
Or 'calamity". So ; lit. 'seal him'. i. - , ' f r him'.
n So
n : j a t e

or == Targ. Jon. nn'K (Deut. i. 6) 'today', in which case render 'If he does
1 0 2 A 1 0 3 A
not learn dotay, he will be . . ' . So ; cf. Syr. ^ ^ o . So for Wp.
n6 Book I I I T h e N e w S t a t u s of Israel III. §.6
distress. I t is the sin t h a t y o u do. J u d g e m e n t appears in e v e r y
generation.
H e w h o lets (his) adultery be seen shall b e punished, because he
manifested his evil, unable to hide it, a n d e v e r y m a n will be a w a r e
of his sin a n d shun h i m . H i s repentance will be accepted. If a m a n
sees a thief h e is not to shun h i m ; if he does shun him, he k n o w s
104
about t h i s .
T h e r e is no sin e x c e p t w h e r e I h a v e t a u g h t y o u about it beforehand.
I t m a k e s the heart unclean a n d defiles the mind, a n d it turns a m a n
from honour to dishonour a n d places him in a state of infamy. H e
sees a light, b u t cannot w a l k b y it. I f such a thing is done highhanded­
l y , I will stretch forth m y h a n d a n d s l a y h i m b y m y power, a n d
place h i m in severe retribution. T h e r e will be no escape for him from
it ever.
A m a n w h o turns from knowledge, if he seeks a n d y o u do not
teach him, it is j u s t a s I said to y o u ; y o u will be responsible for that.
If he does not seek a n d he forsakes knowledge, the consequences
w i l l rebound on him.
A m a n w h o hastens to do evil, if h e w a s in his right mind, will
receive the Curse. H i s sin is considerable because h e did something
t h a t provokes m y greatness. I w i l l deal w i t h h i m just as he intended
to do t o his good brethren. If h e m a d e himself a n evildoer, he will
find himself in sore distress; I will m a k e an end of him, a n d there
will b e no m e m o r y left of h i m in the world.
If a m a n utters w o r d s he d i d not understand a n d t h e y are state­
ments of s h a m e , the m e a n i n g of w h i c h h e does not understand, and
y o u left h i m w i t h o u t instructing h i m in w h a t h a s been pronounced
before y o u , it shall b e indeed y o u r responsibility, b u t if he refused to
listen to the instruction, he shall be accursed and y o u are in the clear.
Observe the statements he makes, not k n o w i n g their real meaning,
a n d a p p l y y o u r m i n d ! L e t t h e m not be a m a t t e r for belief on y o u r
p a r t a n d do not heed them, nor hold b y t h e m — the statements of
soothsayers, diviners, sorcerers, astrologers, those w h o m a k e their
sons a n d daughters to pass through fire, those w h o worship idols,
105
those w h o practise c h a r m s , m e d i u m s a n d w i z a r d s a n d n e c r o m a n c e r s —
of all these rid yourself w i t h all y o u r might, for there is no a d v a n t a g e
in them.
A m a n w h o dwells in a w h o l l y desolate place a n d suffers h a r m b y
living there, a n d he does not himself realize it, consider t h a t place
a n d realize h o w it is the place of a n alien god, against w h i c h H e
categorically w a r n e d on Mount Sinai, a n d w h i c h H e quite explicitly

io* A 'punishes' or 'is punished'. If Aram, correct, then the man who saw the thief has
1 0 5
become an accessory after the fact. Cf. Deut. xviii. 10—n.
III. §.6 Social E t h i c s 117

referred to in the V a l l e y of M o a b . S u c h gods are the sun, moon,

stars, all the powers of heaven, e v e r y likeness of things a b o v e a n d
below, male and female, beasts, birds, reptiles, fish of the sea — all
these are places in w h i c h y o u are not t o be. Y o u w o u l d h a r m yourself
and lead y o u r m i n d a s t r a y a n d defile y o u r heart, for there is no
place for worship b u t the place w h i c h G o d chose for H i s glory.
1 0 6
If y o u hear of a m a n or his w i f e going to one of these places do
not desert them. L e t y o u r h a n d be in theirs a t first a n d the h a n d of
the whole people finally, t h a t y o u m a y not bring the Curse u p o n
yourself. K n o w t h a t such places contain m a n y shameful things,
each one as shameful as the other. A n i m a g e or a n y likeness y o u are
not permitted to look upon. A n evil a l t a r m u s t n o t fill y o u r sight.
Y o u are not to stand in an evil congregation, not even a p p r o a c h
them, for y o u r L o r d has w a r n e d y o u against all such.
I n the case of a m a n w h o declared to y o u some l y i n g information,
keep a w a y from hearing his w o r d s . H e is the m a n against w h o m
I w a r n e d y o u , for he typifies seven evils: he likens himself to right­
eous men w h o lived in the past, to w h o m I revealed in night dreams
w h a t w o u l d bring them honour; he states t h a t he is like Moses in
1 0 7
doing a wonder or miracle ; if he is like t h a t , y o u m i g h t (be persuaded
to) turn from the light of t r u t h a n d forsake y o u r fathers, the righteous
ancestors. A b r a h a m will not p r a y for y o u . I established the like of it
in his dream and in the address. I s a a c will not h a v e p i t y for y o u .
Y o u left his place a n d I chose for y o u a place. J a c o b will not love
108
y o u in v i e w of all t h a t he f o u n d e d .
A m a n w h o does not k n o w the significance of an action w h i c h h e
does — keep aloof from him, t h a t y o u m a y b e f a r removed from the
Curse. D o actions t h a t bring y o u near to G o d .
A m a n w h o has wealth and does not g i v e out w h a t I c o m m a n d e d
him — I will e x a c t vengeance on him a n d destroy all he possesses.
T h a n k s be to G o d w h o benefits those w h o love H i m a n d reveals
to them w h a t brings them good fortune. A t all times let u s g i v e t h a n k s
to H i s power therefore a n d praise H i s n a m e , according as w e are
able a n d not as H e deserves.

W e set forth a section t h a t will increase light for u s a n d w e shall

go from it to a boundary w h o l l y of faith. I t s teaching is life. T o l e a v e
1 0 6 A A
So JA{, but has misunderstood on (also c s ) which = ulo? ? This would be
more natural; a wife is not thus conjoined with a husband in Sam. writings. For o'K
1 0 7
= ulo? in Jew. literature, cf. Ex. Rabba 15. That precisely such persons did exist
in the Roman period in Palestine is well known—e.g. the story of Simon the magician
1 0 8 A
in Acts viii. gff. Syntax uncertain; so . The meaning seems clearly to be that
the promises made to the Patriarchs will not be operative for Israel, if they go astray
as outlined above.
 n8 Book I I I T h e N e w S t a t u s of Israel
it is death. H a p p y are t h e y w h o learn it a n d w o e to them t h a t
forsake it.
Cursed be he who perverts the justice due to the sojourner, the fatherless,
and the widow (Deut. x x v i i . 1 9 ) . H e brings f o r w a r d ten evil actions.
N o t i c e h o w H e p u t s the sojourner first a n d again mentions the
orphan a n d w i d o w . Consider w h a t this statement comprises in the
w a y of significant inner m e a n i n g s ! R e g a r d i n g the sojourner — seven
c o m m a n d m e n t s ; concerning the orphan — seven; concerning the
w i d o w — six.
Behold, I reveal to y o u those pertaining to the sojourner. Observe
w h a t t h e y i n v o l v e a n d realize t h a t the action of our G o d is w h o l l y
beneficial.
You shall not wrong ( L e v . x i x . 3 3 ; T a r g . ) in speech or in action, lest
the sojourner grieve for w h a t he has left behind (in his o w n country),
1 0 9
or a b h o r w h a t he h a s come to.
As the native among you ( L e v . x i x . 3 4 ; T a r g . ) — the action taken in
former times is not t a k e n n o w a d a y s .
T h i s one l a w comprises three v e r y glorious c o m m a n d s ; (the first):
let him read in the instruction of the T r u e One, t h a t he m a y acquire
110
knowledge, w h o l l y of b l e s s i n g .
The second thing he m a y do is w h a t comes to him in perfection; if
he shirks, let him b e j u d g e d as y o u are.
The third: let h i m not depart from H i s c o m m a n d or a v o i d H i s decree —
one law ( E x . xii. 49) — t h a t w h i c h applies to Israel applies to him too.
F r o m good t o evil y o u shall not descend w i t h pleasure, nor are y o u
to desert h i m , b u t let him assemble w i t h y o u on all y o u r j o y f u l
occasions, a n d h a v e rest w i t h y o u w h e n G o d gives y o u rest. A l l this
for the sojourner. I t is not right for y o u to forsake him, for G o d
selected him — witness these seven. I t is not right for a n y priest or
j u d g e t o pass h i m b y , b u t t h e y are to manifest the truth, as y o u r
L o r d c o m m a n d e d y o u . Y o u are not to abandon him ever, for I h a v e
given c o m m a n d in connection w i t h all this.
T H E S E V E N w h i c h refer to the O R P H A N . A p p l y y o u r m i n d !
D o not shun a n y of them. B e h o l d the first of them a n d set y o u r
m i n d to consider w h a t y o u hear. Y o u r heart will not respond to y o u
if y o u do w i t h it w h a t will h a r m it. D o not l e a v e him pained in heart,
b u t let him assemble w i t h y o u in y o u r house a n d in m y House too,
a n d in m y S a n c t u a r y a n d during the festivals a n d all m y glorious
things b y w h i c h I h a v e glorified y o u . L e t t h a t which applied to his
fathers a p p l y to him, small a n d great alike. Y o u are to teach him
w h a t I h a v e t a u g h t y o u , t h a t he m a y not be brought u p devoid of
1 1 0
109 A 'forsake'. Not quite as the law of Deut. xxxi. 1 1 - 1 2 where the sojourners, etc.
merely hear what is read to them, but observe the avoidance of the word 'Scripture'
III. §§.6.7 On S e x u a l Offences 119

knowledge, for I established myself a n d also m y prophet as y o u r

teachers ever since the d a y I m a d e y o u to hear m y v o i c e on M o u n t
Sinai a n d showed y o u m y m a j e s t y a n d c o m m a n d e d Moses to e x p o u n d
the l a w a n d revealed to him its secrets.
W h e r e is there the like of Moses w h o m the L o r d sent, a righteous
apostle, faithful in the unseen a n d in the seen ? H e has m a d e a true
statement from G o d regarding the w i d o w . T h e right of the orphan
111
a n d the w i d o w is found in six c o m m a n d m e n t s . Praise to the K i n g
w h o endures b y Himself, w h o is unchangeable! L e t us g i v e t h a n k s
to H i m w i t h sincere heart full of reverence, a n d m a g n i f y H i s p o w e r
and testify, s a y i n g , " T h e r e is only one G o d . "

§ 7. O N S E X U A L O F F E N C E S §. 7

1 1 8
W e set forth a section, w h o l l y pleasing, before w e enter the t o w n .
A t both beginning a n d end the G r e a t One reproved. H e m a d e a
statement which is w h o l l y beneficial in this w o r l d a n d the next,
warning against the doing of evil. I t consists of ten shameful a c t s .

Cursed be he who lies with his father's wife (Deut. x x v i i . 2 0 ; T a r g . ) .

T h i s is a serious disgrace. W o e to a n y m a n w h o is i n v o l v e d in such
an evil deed. Observe the disgraceful things it comprises, each one
of them bringing its destructive retribution. H e m a k e s his father's
bed defiled a n d leaves him an adulterer. If he has offspring, a n y
child is a child of adultery a n d is unchaste along w i t h his father a n d
also his mother a n d joins the flesh of them both together. H e h a s
uncovered the nakedness of his father a n d has lain w i t h his mother.
H e a r a Q U E S T I O N . W h e n c e is the promiscuity of a m a n w h o
113
lies w i t h her ? G o to the o u t s k i r t s a n d proclaim it. F o r y o u r sake
a m a n should k n o w the inner significance of this. T h e announcement
(you should make) is: None of you shall approach any one near of
kin to him to uncover nakedness ( L e v . xviii. 6 ; T a r g . ) . T h i s disgrace is the
nakedness of a m a n himself (cf. L e v . xviii. 1 0 ) . L e t him not bring
himself to a calamitous sentence, for G o d has m a d e m a n y pronoun­
cements about shameful practices — you shall not uncover the nakedness
of your brother's wife ( L e v . xviii. 1 6 ; T a r g . ) , a n d H e emphasized this
statement — she is your brother's nakedness (ibid.).
L e t us turn again to the phrase 'lies with'. I t m a k e s the deed in
effect refer to a virgin, for she w a s not betrothed (to him), y e t he
l a y w i t h her. I f a m a n lies w i t h a w o m a n , she m a k e s descendants
114
(also) to be a d u l t e r o u s , a n d a m a n w h o lies w i t h a w o m a n in menst­
ruation . . . ( L e v . x i x . 1 9 ) — all these are illustrative of this statement.
1 1 1 1 1 2
I.e. Deut. xiv. 29, xvi. 11, 14, xxiv. 17, 19 (20-21), xxvi. 12 (13). I.e. § 8 where
1 1 3 A 1 1 4
social behaviour in city life is considered. Of the town—so . Text may be
corrupt. The ref. is probably to Lev. xix. 1 7 - 1 8 .
 120 Book I I I T h e N e w S t a t u s of Israel I I I . §.7
T h e r e is no need to examine this a n y further. A l l ten h a v e been
mentioned before y o u . U n d e r s t a n d them and g i v e praise to y o u r
L o r d w h o w a r n e d y o u against being i n v o l v e d in evil doings. D o not
b e unclean or profane the cohabitation of y o u r fathers, or manifest
a deed t h a t is not fitting in the w o r l d , for such a deed is a self-
destructive one t h a t c u t s off its o w n fruit. ( S u c h a man's) father is
accursed a l w a y s a n d falls from regard a n d makes his fathers to fall
w i t h him. T h u s J a c o b said, " R e u b e n , m y firstborn, y o u h a v e defiled
m y bed b y this evil action." (Gen. x l i x . 4 ref. to Gen. x x x v . 2 2 ) .
Consider this statement a n d keep yourselves aloof from it a l w a y s ,
for the angel said it a n d revealed t o h i m t h a t the like of this shame-
fulness w o u l d not come to him, a n d he roused him forcibly. H e did
n o t come to h i m a t a n y time except for the purpose of m a k i n g his
h e a r t tranquil a n d h a v i n g p i t y on him in e v e r y t h i n g he did.
Men h a v e m a d e a statement concerning the action of R e u b e n ,
" W i l l not this evil deed a b i d e ? Descendants will arise from this deed
for e v e r . " S o his father reproved him a n d m a d e him to k n o w his fall,
w h e n he said, " M y firstborn, y o u are the first one to go from his side
a n d think t h e r e b y of high status." H i s m i n d w a s changed and he
profaned his status a n d H e w r o t e of him shame t h a t will never be
115
obliterated.
W e m u s t keep far from such an evil deed as t h a t a n d not be invol­
v e d in it, for fear for ourselves lest w e be consumed b y this great
wickedness a n d become m u c h accursed of G o d a n d of our fathers.
L e t u s fall d o w n a n d submit before our L o r d , for H e is merciful
a n d pitiful. H e will not reject one w h o m a k e s petition. L e t us give
t h a n k s to H i s greatness, for all H i s a b u n d a n t kindness a n d goodness,
a n d let u s s a y , " T h e r e is only one G o d . "
Cursed be he who lies with any kind of beast (Deut. x x v i i . 2 1 ) . T h i s is
an exceedingly w i c k e d thing to d o ; it is composed of defiling evils —
t w e l v e shameful acts in number. E v e r y one of them incurs death,
the defiling of the decree, the violating of the covenant, the corrup­
tion of the species, the defiling of the seed, the m i x i n g of waters,
the putting of something in the w r o n g place, the destruction of the
semen effusion, the downfall of the person, the deviating from good
t o evil, the denial of the will of his L o r d , the departure from the
1 1 6
Blessing a n d the coming on him of the Curse — all because h e wanted
something t h a t H e did not establish for y o u .
B e h o l d all t h a t H e has w r i t t e n before y o u , a n d do not deviate from
it. (If y o u do) y o u will perish through defiling the l a w ; p u r i t y will
n e v e r come y o u r w a y a g a i n ; y o u will b e slain in the judgement.

1 1 6 1 1 1 A
All this from Gen. xxxv. 22. So ; 1. "nn ? The persons are mixed in the MSS
in this passage.
I I I . §. 7 On S e x u a l Offences 121

H e w h o violates the c o v e n a n t will b e slain — as H e said, "That person

shall be cu off from his people. He has broken my covenant" (Gen.
x v i i . 1 4 ) . H e w h o corrupts his species shall b e slain — as H e said,
"Whoever lies with a beast shall be put to death" ( E x . x x i i . 1 9 ; T a r g . ) .
H e w h o defiles his seed shall be killed — as H e said, "Defiling my
sanctuary and profaning my holy name" ( L e v . x x . 3 ; T a r g . ) . H e w h o
m i x e s the w a t e r s comes in a t For he would be taking a life in pledge
(Deut. x x i v . 6). H e w h o corrupts himself shall be killed a n d he w h o
puts a n y t h i n g in the w r o n g place — the same j u d g e m e n t !
117
T h e S I X others — likewise their e x p l a n a t i o n . H e w h o sows his
seed in iniquity shall bring u p thorns a n d thistles, a n d it shall b e
118
explained to him t h a t it is b a d l a n d h a v i n g no f e r t i l i t y .
L o , I will show y o u t h a t deed, t h a t it m a y not destroy the m a t t e r
for y o u . I f evil men come a n d bring a b o u t for y o u a l y i n g statement,
do not b e silent before them on the m a t t e r . H e w h o lies w i t h a
beast shall not live because of this evil deed, b u t shall b e killed. S o
the beast likewise. T h u s the inhabitants of the l a n d w h o condone
this deed shall b e killed a n d the l a n d shall b e b u r n t a n d the m e m o r y
of it obliterated.
H e w h o leaves the w a y of the T r u e One a n d goes in another shall
be burnt in his place, for G o d desires t h a t the land should b e p u r e
from such. H e w h o does the deed of the Sodomites shall be b u r n t
just as they were. H e w h o lies w i t h a beast will not find delight in his
deed, b u t will be destroyed, a n d the beast w i t h him. H e w h o destroys
the hedge of the R i g h t e o u s a n d does w h a t his fathers d i d not do
enters under the Curse.
T h a n k s be to H i m whose kingdom endures u n c h a n g e a b l y , w h o l l y
H i s own, leading to H i m . H e is to be praised a n d exalted for e v e r !
T h e r e is only one G o d .
119
Cursed be he who lies with his sister (Deut. x x v i i . 2 2 ) . H e p r e v i o u s l y
w a r n e d against this evil a n d here H e curses those w h o do it.
W e set forth a v e r y important section a n d fill our heart w i t h the
light of knowledge, perchance w e m a y b e crowned w i t h all g l o r y ,
for w e n o w deal first w i t h a statement t h a t resembles the one p r e v i ­
ously mentioned.
Cursed be he who lies with his mother-in-law (Deut. x x v i i . 2 3 ) , a n
iniqitous action. T h i s evil deed contains ten shameful acts. H e w h o
does them dissociates himself from righteousness. W o e t o a m a n w h o
does this evil deed a n d involves himself in ten shameful, w h o l l y w i c k e d ,
acts. H e defiles the b o d y of his mother-in-law a n d uncovers her b o d y
a n d pollutes her bed a n d commits a d u l t e r y in himself. H e combines
three contemptible things, each one of t h e m serious a b o m i n a t i o n ;

1 1 8 1 1 9
117 A 'judgement*. Lit.'proper condition*. I.e. Lev. xx. 17.
122 Book I I I T h e N e w S t a t u s of Israel HI. §§.7.8

he brings into being b a d fruit a n d begets sons of adultery, a n d evil

blossoms in the w o r l d . H e profanes t w o seeds a n d receives a curse
w i t h great distress ensuing.
A f t e r this y o u need not enquire further into the m a t t e r . W o e to the
m a n w h o is a doer of this w i c k e d deed a n d commits adultery in his
m i n d , forsaking the truth, losing the Blessing, receiving the Curse
in this w o r l d a n d affliction in the n e x t ; for his L o r d w a r n e d him,
b u t he d i d not heed the warning. H e shunned the T r u e One and
erred from the w a y of the R i g h t e o u s a n d w a l k e d in the w a y of the
people of (the d a y s of) the F l o o d , of w h o m it w a s said, "For all flesh had
corrupted their way upon the earth" (Gen. v i . 1 2 ; T a r g . ) .

§ 8. J U D G E M E N T S O N E V I L M O T I V E S
O men, come a n d fill y o u r minds w i t h w h a t is set out before y o u
of true utterance, w h o l l y beneficial.
Cursed be he who slays his neighbour in secret (Deut. x x v i i . 2 4 ) . H e w h o
lies a w a i t for someone on the w a y in order to strike him down like
a n accursed serpent enters into the Curse. H e w h o a t t a c k s his neigh­
b o u r in secret or drives him from his belief passes under the Curse.
H e w h o sees his neighbour go in a w r o n g w a y a n d does not bring him
b a c k comes under the Curse. H e w h o k n o w s t h a t his neighbour is
going in the p a t h of a dangerous w i l d beast a n d does not tell him,
deserves the Curse for t h a t a n d is responsible for his sin; his L o r d
is a n g r y w i t h h i m a n d H e will never pardon him.
L e t us w a r n ourselves against such action a n d turn from being
i n v o l v e d in it, for w e are the sons of good men w h o loved the T r u e One,
w h o kept the covenant, w h o forsook evil. L e t us not w a n d e r from
their w a y ever. L e t us b e w h e r e t h e y are a n d g i v e thanks to our L o r d ,
w h o h a s thus endowed us, a n d m a g n i f y H i s greatness a l w a y s , and
s a y continually, " T h e r e is only one G o d . "

W e set out a section concerning this statement, all of which is

i m p o r t a n t teaching a n d righteousness for ourselves.
Cursed be he who takes a bribe to slay an (innocent) person (Deut.
1 2 0
x x v i i . 25) , a d v a n c i n g himself to s l a y him w i t h his hand, doing this
deed worse t h a n Cain w h e n he treacherously slew his brother. H e
seeks his o w n a d v a n c e m e n t a n d does not realize the recompense for
murder. H e h a s done evil a n d not received or been given w h a t he
demanded. H e hides himself from the will of his L o r d and is left
rejected a n d forsaken, recompensed in full in ten w a y s . H e deserved
nothing else!
W o e to a m a n w h o receives a n y of these recompenses. I n the first
place is the Curse a n d the loss of the good of the land and of sowing
1 2 0 1
As S.P. with var. man ?.
III. §.8 J u d g e m e n t s on E v i l M o t i v e s 123

in it. T h e sin is too heinous for forgiveness a n d he is driven from off

the face of the earth. H i s repentance is n e v e r accepted. H i s fruit is
plucked off a n d he is in v e r y severe affliction — none like it e v e r ! T h e
s k y is dark over him a n d the earth is restricted for him.
Therefore H e reveals here t h a t such a m a n shall not escape innocent
blood. H e has t a u g h t y o u a n d set out before y o u in w r i t i n g t h a t he
will not escape the blood of A b e l . A s H e dealt w i t h Cain, H e will
m a k e him an example, so t h a t the like of it will not b e done again.
I shall not leave him w h o does the like of Cain's deed to escape ten
penalties, one penalty corresponding to one action. I will orphan the
children of him w h o kills his neighbour. W h a t he d i d to his neighbour
is evil. I shall do the like of it a n d he w h o seizes the portion of his
neighbour, which I g a v e to him, I shall seize from him correspondingly.
I will s l a y w i t h manifold recompenses h i m w h o wilfully s l a y s his
neighbour. If there w a s e n m i t y between t h e m a n d he took vengeance
on him w i t h his o w n hand, he is a n e n e m y to me. W o e to him then!
If he thinks t h a t he will b e raised to high status, 1 shall bring h i m
down to earth. If he imagines t h a t he will b e r e w a r d e d according
to w h a t he has done (and) he has not c l e a v e d to me, I shall show h i m
m y p o w e r ; a n d if he seeks t h e r e b y to show the p o w e r of his h a n d ,
I shall demonstrate the weakness of his hand. I f he seeks to m a k e
known his might, I will reveal m y m i g h t ! If he thinks t h a t his
fruit is established according to his o w n desire, I will p r e v e n t him in
e v e r y w a y . If his secret thought is evil, I shall reveal his inner thought
to all men of his generation, t h a t no m a n m a y do a n action b y w h i c h
to provoke G o d , a n d t h a t men m a y k n o w t h a t nothing is b e y o n d m y
ability.

L e t us submit before H i s greatness a n d worship a n d turn a w a y

from people whose actions are such a n d w h o h a v e such evil mind.
W o e to them for w h a t t h e y h a v e done within themselves. L e t us
not ourselves a p p r o v e such action, nor learn from t h e m ever, b u t let
u s k n o w t h a t our L o r d is merciful a n d pitiful. H e k n o w s the secret
of e v e r y heart and w h a t is hidden in i t ; nothing is b e y o n d H i s power,
whether good or evil. If a seeker seeks H i m w i t h pure heart he will
find H i m , or if he seeks w i t h evil motive, H e will not listen to h i m
a n d H e will turn a curse on h i m !
L o o k a t P h a r a o h when he sought H i m a n d his m o t i v e w a s w r o n g .
H e wrote concerning him, "And Pharaoh's heart was hardened" ( E x .
vii. 2 2 ; T a r g . ) . See h o w this hardening w a s , a n d m a k e y o u r m i n d
strong in w h a t y o u understand. H e only hardened his heart because
of three deeds which Moses a n d A a r o n d i d in his presence — wonders
121
which bring d i s q u i e t , which m a d e him to be in great terror. H e

For p m m ; for the om. of T V. Cowley, pp. 490, 679.

124 Book I I I T h e N e w S t a t u s of Israel H I . §§.8,9

hardened his heart, so t h a t he w a s in t h a t dread — terrifying to all

w h o beheld. T h e third in connection w i t h the statement that w a s
m a d e to A b r a h a m , "For the iniquity of the Amorites is not yet complete"
(Gen. x v . 1 6 ; T a r g . ) .
Greatness belongs to the Powerful One w h o is eternal b y Himself
throughout the generations a n d their successions. L e t us give thanks
t o H i s greatness a n d b e h u m b l e before H i s might, and testify, saying,
" T h e r e is only one G o d . "

§ 9. T H E C U R S E O N D I S O B E D I E N C E
W e set out a large section a n d contemplate this last statement,
w h i c h comprises all the manifold w a r n i n g s for the priests a n d the
122
L e v i t e s a n d princes a n d tribes a n d o f f i c e r s a n d overseers and the
E l d e r s a n d the judges a n d finally the congregation — a statement
t h a t endures for ever.
Cursed be he who does not confirm all the words of this law by doing them
(Deut. x x v i i . 2 6 ; T a r g . ) .
123
Men h a v e said t h a t the statement appertains to this s e c t i o n
a n d t h e y h a v e m a d e their evidence H i s statement a t the beginning —
And the priest shall execute upon her all this law ( N u m . v . 3 0 ; T a r g . ) .
I t is said on the other h a n d t h a t the one is not like the other, for
m a n y c o m m a n d m e n t s are spoken concerning them, the l a w of the
b u r n t offering, of commission, of the sin offering, the guilt offering,
of peace offerings. T h i s l a w includes them — as H e said, "This law",
as well as the explicit statement t h a t follows it.
H e said further concerning the affliction of leprosy, "This is the
124
law for a leprous disease" ( L e v . xiii. 59). S o w i t h menstruation
a n d menstrual uncleanness a n d Passover. T h i s l a w includes all these
a n d it is that w h i c h the great prophet Moses w r o t e a n d g a v e to the
priests w h o bore the a r k of the L o r d ' s covenant a n d to all the E l d e r s
of Israel. H e w h o alters a statute of it enters into the Curse. H e w h o
breaks a fence enters into the Curse. H e w h o is w a r n e d b y a priest
of m y w o r d s a n d disobeys enters into the Curse. H e w h o is directed
b y a j u d g e a n d rebels, enters into the Curse. H e w h o makes himself
a n e n e m y to G o d enters into the Curse in this w o r l d a n d will suffer
v e r y severe retribution in the n e x t .
W o e to u s if w e suffer b y our o w n doing w h a t destroys us. W h a t
evil affliction w e w o u l d be in! W e w o u l d h a v e no p o w e r to endure
it. W h a t severe c a l a m i t y w e w o u l d fall into, a n d w e would h a v e no
p o w e r to endure it. W h a t great conflagration w e would be p u t in
a n d w e w o u l d h a v e no p o w e r to endure its flames. W h a t severe

122 A 'the sages'. 1 2 8

I.e. Deut. xxvii. 15-26. 1 2 4
As S.P. with var. nsns.
I I I . §.9 T h e Curse on Disobedience 125

reversal w e w o u l d h a v e a n d w e could not endure the Curse. W h a t

great blindness w e w o u l d b e led into a n d w e w o u l d h a v e no p o w e r
to w a l k in it.
H o w long admonishment w i t h o u t us being admonished ? H o w long
judgements without us fearing the T r u e O n e ? H e reproved us for
w h a t w e h a v e done before H i m . W h e n w e did not obey, H e cursed
us, a n d w h e n w e did not listen to this or the other, H e again cursed
us. W h e n w e did not listen to this or t h a t , our L o r d turned H i s
1 2 5
face from u s a n d left us in the hands of our enemies in exceedingly
great w r a t h . T h e R i g h t e o u s ones h a v e no p i t y for us a n d the prophet
Moses does not m a k e supplication for us. If the prophet Moses w e r e t o
p r a y for us when w e were in evil, his p r a y e r w o u l d not b e accepted, for
the p r a y e r of the righteous on behalf of the sinner while he is y e t in his
sin is not efficacious. W h e n A b r a h a m p r a y e d on behalf of A b i m e l e c h —
a n d he w a s righteous —his p r a y e r w a s accepted. W h e n Moses p r a y e d
on behalf of P h a r a o h — a n d he w a s in evil — his p r a y e r w a s not
accepted.
M a k e y o u r deed to b e fixed to righteousness a n d y o u w i l l b e
magnified w i t h t w o good things — the success of y o u r doing a n d the
success of the Righteous, a n d w h a t y o u desire will come a b o u t for
y o u . Y o u are not expected to do something t h a t is not in y o u r p o w e r
1 2 6
to do, but G o d w a n t s y o u n o w to love y o u r L o r d w i t h (all) y o u r
power a n d not to love evil. If it is not in y o u t o do so, G o d will not
d e m a n d it of y o u . H e w h o loves evil a n d does it, h o w shall his portion
continue for him before his L o r d in this w o r l d or the n e x t ?
A m a n w h o has an e n e m y in a place, h o w c a n he h a v e the face
to live w i t h h i m ?
A m a n w h o is a n e n e m y to those w h o need him, h o w c a n he h a v e
the face to ask good of t h e m ?
A m a n w h o has a neighbour w h o disagrees w i t h him in his host­
ility, h o w can he d e m a n d peaceful behaviour from h i m in v i e w of
his hostility ?
If a m a n w h o has a companion w i t h him on the r o a d cheats h i m
and sins against him, h o w c a n he receive friendship from him ?
A m a n w h o stands before someone greater t h a n himself, w h o s e
h a n d is against him, h o w shall his state b e ?
A m a n w h o requests of a king something he needs a n d his request
is deceitful, h o w shall a n y good be brought a b o u t for h i m ?
A m a n w h o has a sore sickness a n d seeks a cure from the p h y s i c i a n
w h o gives him a remedy, but he does not listen to his w o r d s , h o w c a n
the physician bring about the vanishing of his sickness ?

1 2 6 1 2 6 A
From this thought came the word Fanuta, i.e. Divine Disfavour. (y>) u
 126 Book I I I T h e N e w S t a t u s of Israel I I I . §§-9,io

A l l this I h a v e taught y o u , t h a t y o u might be a w a r e and bring

y o u r m i n d to bear on w h a t y o u require to do, for H e w h o created
y o u brings y o u close to H i m and reveals to y o u that wherein lies
y o u r prosperity. D o not m a k e yourself an enemy of G o d . Y o u would
be accursed a n d y o u w o u l d h a v e no deliverer. H a v e consideration
for yourself, o u t w a r d l y a n d i n w a r d l y , a n d do not b e associated w i t h
those w h o do evil, nor abandon those w h o do good. B u t if y o u come
to y o u r L o r d w i t h sincerity, y o u will find H i m . H e will accept y o u ,
for H e is merciful a n d pitiful to those w h o come a n d go.
Blessed b e H e for H i s gifts a n d also exalted for all H i s deeds!
O men, come to praise H i m a n d be guided to H i s oneness. D o not
s t r a y to right or left — perchance w e m a y receive m e r c y in both worlds.

§ 10. I N S T R U C T I O N S TO T H E L E A D E R S OF I S R A E L
W e set out a large a n d important section where w e see how the
great prophet Moses a n d the L e v i t i c a l priests ended all these words
w i t h all Israel w h i c h h a v e preceded, a n d where w e see how he called
1 2 7
the princes a n d all of them c a m e q u i c k l y to h i m .
H e began b y s a y i n g to them, " P a y attention to hear w h a t brings
1 2 8
benefit. Y o u are t h e y w h o m G o d h a s chosen, a holy and select
people, out of all the nations. M y L o r d h a s commanded m e to do so
a n d H e h a s appointed J o s h u a also w i t h the princes, for he is one of
them. T h u s H e said to the tribe of E p h r a i m , "Joshua the son of Nun"
( N u m . x x v i i . 1 8 ) . A t this j u n c t u r e he placed his h a n d upon him (Num.
x x v i i . 2 3 ; T a r g . ) t o m a g n i f y him. W h o are the princes w h o m Moses
c o m m a n d e d a n d of w h o m he said, "One leader each day" (Num. vii.
1 1 ) ? T h e y are the ones w h o m he assembled w i t h great might.
See h o w great is the status of the great prophet Moses a n d m a g n i f y
the Powerful One w h o appointed him o v e r all. W h e n the status of
J o s h u a w a s high, see the manifold glories that were done for him.
W h a t did G o d proclaim w i t h regard to commissioning, b u t that
J o s h u a should bring about deliverance (cf. D e u t . x x x i . 1 4 ) ? Moses
d i d not l a y his h a n d on a n y m a n b u t J o s h u a , exalting him in status.
H e m a d e him to b e entrusted over all the congregation. Therefore
129
H e said, "And he laid his hands upon him, and commissioned him"
( N u m . x x v i i . 2 3 ) . H e further said in connection w i t h him, "Full of
the spirit of wisdom, for Moses had laid his hands upon him" (Deut.
x x x i v . 9).
T e n times he exalted the mention of h i m : when he slew A m a l e k
a n d his people it w a s said of him, "And recite it in the ears of Joshua"

1 2 7
This and the sequel a series of addresses apparently based on Deut. xxix. ioff.,
1 2 8 A 1 2 8
midrashic in nature. MSS rirw na, so uf. So M.T. S.P. sing.
 III. §.IO Instructions to the L e a d e r s of Israel 127

( E x . x v i i . 1 4 ; T a r g . ) , e t c ; w h e n it w a s told the great prophet Moses,

"Come up to me . . . so Moses rose with his servant Joshua" ( E x . x x i v .
1 2 — 1 3 ; T a r g . ) ; he appointed him his successor; in the priesthood of
E l e a z a r he again mentioned h i m ; a t the time w h e n he w a s commission­
ed he w a s greatly magnified; a t the time w h e n it w a s m a d e k n o w n
that he w o u l d destroy the seven k i n g s ; a t the time w h e n he w e n t
u p to s p y out the l a n d ; a t the time w h e n he w a s honoured to hear
the utterance of the L o r d of the w o r l d ; a t the time w h e n the g r e a t
prophet Moses placed his h a n d upon him.
So the people of Israel obeyed him, and did as the Lord had com­
manded Moses (Deut. x x x i v . 9; T a r g . ) .
Greatness belongs to our G o d w h o has revealed to us H i s w i s d o m ,
that w e m a y learn from it w h a t will bring us life, For that means life
to you and length of days (Deut. x x x . 2 0 ; T a r g . ) . Blessed are w e if
w e are w o r t h y of this. L e t us be sincere a t all times a n d b e submissive
ever.
W h e n the great prophet Moses h a d finished c o m m a n d i n g the
princes, he called n e x t the chiefs of the tribes. H e assembled them,
h a d them sit d o w n according to their status as t h e y w o u l d do in the
S a n c t u a r y a t the time of offering. T h u s he h a d t h e m sit w h e n he
commanded them a n d expounded in their hearing all the l a w s a n d
all the judgements a n d w h a t h a d passed a n d w h a t w a s y e t to come.
A f t e r that he called the L e v i t e s a n d said to them, " O good tribe
w h o h a v e been honoured in the w o r l d , as y o u d i d y e s t e r d a y do t o d a y
a n d hereafter. D o not do less t h a n y o u h a v e been doing, for G o d h a s
chosen y o u a n d H e loves y o u . "
T h e y answered him as one w i t h one statement, w i t h pure heart
a n d perfect mind, "If w e forsake y o u r commands, w h a t memorial
h a v e w e ? If w e ignore y o u r words, h o w shall w e b e aided ? I f w e annul
y o u r decrees, h o w shall w e hold fast to the w a y s of y o u r l a w s ? W e
1 3 0
will not go a s t r a y a n d from the w o r d s of praise to the Merciful
One, whose mercies endure w i t h the generations a n d their success­
1 3 1
ions, w e will not hold b a c k all our d a y s . W e will s a y the w o r d of
truth, " T h e r e is only one G o d . " "
A f t e r this he called the judges of the congregation. W h e n they
were assembled he said, " O judges, establish the t r u t h a n d do not
1 3 2
a v o i d g i v i n g judgement. D o not accept p a y m e n t or b e afraid of
a n y m a n , for it is for G o d to deliver. I n g r e a t m a t t e r s a n d in small
y o u shall j u d g e . "
W h e n t h e y heard this statement from the g r e a t prophet Moses,
they replied all together w i t h one voice, " A l l t h a t y o u h a v e c o m m a n ­
ded us w e will obey a n d do, no more a n d no less."

1 3 0 1 8 1 A 1 3 2 A
For 'BOJ. So . 'Mammon' (Greek, as in Jew. Targ.), but 'a cover'.
128 Book I I I T h e N e w S t a t u s of Israel I I I . §.io

(When he finished c o m m a n d i n g the judges, he called the teachers

a n d emphasized to t h e m the teaching, t h a t their teaching should
133
b e correct a n d their utterance p e r f e c t . )
A f t e r t h e m he called the E l d e r s a n d c o m m a n d e d them, s a y i n g
t o them, " I t is y o u r d u t y to honour y o u r status of eldership, where­
w i t h G o d has honoured y o u . If eldership is not honoured there is no
1 3 4
w i s d o m in it. A w i s e child is of more v a l u e t h a n an ignorant E l d e r !
Y o u shall honour the presence of a n E l d e r w h o makes himself
honourable in knowledge. W h o could honour him w h o makes himself
of little esteem? A n E l d e r should be wise, for e v e r y E l d e r sits to
teach, as H e said, "And from the age of fifty years they shall withdraw"
( N u m . viii. 2 5 ; T a r g . ) , a n d sit to teach in the T e n t of Meeting — as
H e said, "But minister to their brethren in the tent of meeting" ( N u m .
1 3 5
viii. 2 6 ) .
A p p l y y o u r m i n d ! D o not s a y t h a t it refers here to service, for
the service of the S a n c t u a r y is not for Israel (in general), b u t it is
performed b y the L e v i t e s a n d is within the appointed prerogative
of A a r o n a n d his sons. Consider the former w o r d s a n d praise H i m
w h o said them. H e c o m m a n d e d To keep the charge (ibid.), a n d again
said, "And they shall do no service" (ibid.). Therefore Moses c o m m a n d e d
these E l d e r s teaching t h a t w o u l d bring them honour.
T h e n t h e y answered him, s a y i n g , " W e will not depart from y o u r
c o m m a n d or d e v i a t e from it."
Greatness is our G o d ' s w h o revealed to the sons of H i s beloved
w h a t w o u l d bring t h e m honour in both worlds through this faith­
ful prophet.
W h e n he h a d finished c o m m a n d i n g the E l d e r s , he began to c o m m a n d
136 137
the t e a c h e r s , " A n d n o w w r i t e d o w n a n d teach the I s r a e l i t e s .
S e t it in their m o u t h s - a s H e said, " / have given to all able men ability"
( E x . x x x i . 6 ) . T h a t w h i c h G o d h a s t a u g h t y o u do not forget, b u t
establish yourselves in the truth, for the g a t e of G o d is opened a n d
t r u t h is revealed. E n t e r in peace, for the treasure of life is before y o u .
C o m e a n d b e supplied, lest y o u depart from this w o r l d devoid of
knowledge a n d stand naked. T e a c h Israel t h a t t h e y m a y be held
fast to the t r u t h . "
T h e n t h e y answered him w i t h fearful heart, " O great prophet,
w e will not depart e v e r from w h a t y o u h a v e c o m m a n d e d us."
A f t e r all these addresses, he called all the congregation of Israel
a n d b e g a n to address them. " O people w h o m the L o r d has magnified,

133 A f the sages. This small section seems to be misplaced, as the command to the
0

A
teachers (not scribes, according to ) follows the command to the Elders below.
1 8 1 1 8 6 1 3 8 1 8 7
Root 'in. Part S.P., part Targ. v. n. 133. This twofold activity
of the rriDO seems to suggest that they were scribes and teachers as in the N.T.,
A
but always renders the word simply by ovJLU (teachers) or .is^JI (sages).
 III. §.IO Instructions t o the L e a d e r s of Israel 129

whose birth H e m a d e pure, w h o m H e specially selected from right­

eous fathers, to w h o m H e swore b y H i s p o w e r a n d b y H i s o w n great
might, H e delivered y o u w i t h m i g h t y p o w e r a n d bore y o u on eagle's
w i n g s ; H e g a v e y o u provision from heaven a n d satisfied y o u r need.
H e attributed y o u w i t h ten great names — kings, a holy people,
1 3 8
specially selected, firstborn son, priests, H i s heritage, m y r i a d .
O y o u w h o are vested w i t h these names, a c t in a w a y corresponding
to these good things, a n d do not deviate from w h a t I h a v e t a u g h t y o u . "
W h e n t h e y heard this good statement from the great prophet
Moses, t h e y answered, all of them w i t h one voice, saying, " I f w e
forsake this, to w h a t shall w e cleave or to w h o m shall w e d r a w near ?
On w h o m shall w e trust ? "
W h e n the great prophet Moses heard this statement from them,
he said, " W o u l d t h a t their heart m a y be like t h a t ! "
A g a i n he summoned the priests a n d m a d e t h e m witnesses to
Israel a n d to themselves. Of them the T r u e One said, "To minister
and to bless in the name of the Lord" (Deut. xxi.5). " Y o u h a v e heard
w h a t the congregation h a v e said. B e witness between the T r u e One
and them, a n d do not forget this great position or w h a t the L o r d
of the world has given y o u . H e has d r a w n y o u near t o H i m a n d m a d e
y o u r provision a holy provision, y o u r food a b u n d a n t l y holy. T h e r e ­
fore y o u r bodies are all h o l y ; do not m a k e them unclean through
anything abominable, nor defile t h e m in sinning. T h e people w o u l d
perish (if y o u did) a n d the shame w o u l d be upon y o u . L e t y o u r mouths
b e pure for the pronouncing of the Blessing. D o not pollute t h e m
with the words of the Curse. L e t y o u r mouths pronounce the w o r d s of
forgiveness. D o not pollute t h e m w i t h lies. Y o u r minds are a storehouse
for the great name. D o not abominate them w i t h evil thoughts!"
T h e y replied to him w i t h humble heart a n d head lowered, " O great
prophet, whose utterance brings life to us a n d to all the congregat­
ion w i t h us, w e will not violate y o u r covenant, nor will w e turn a w a y
from w h a t y o u h a v e c o m m a n d e d . "
W h e n the great prophet Moses heard w h a t the priests a n d all
1 3 9
the congregation said, he stood before t h e m a n d began to praise
the Most H i g h Powerful One, R u l e r of h e a v e n a n d earth, " T h o u
art our G o d , our L o r d , our Creator, a n d w e are the children of T h y
servants w i t h w h o m T h o u w e r t well pleased. B r i n g about for our
sake w h a t T h o u didst covenant w i t h our fathers, a n d do not allow
our enemies to h a v e dominion over us, b u t hasten to deliver us,
for T h o u a r t merciful and pitiful; to do all good is T h y w o n t . Blessed
is T h y holy n a m e for e v e r ! "
There is only one G o d .
1 3 3 1 3 9
'ten great names', i.e. the number of the Heb. words involved. The MSS add.
'and the congregation also with him', which is probably a gloss,
 BOOK IV
GOD, M A N & S I N
 I n the n a m e of the L o r d . T h i s is
teaching on the G r e a t S o n g , b y the
priest M a r q a h — t h e L o r d ' s F a v o u r
1
b e upon h i m .

Then Moses spoke in the ears of all the assembly of Israel

(Deut. x x x i . 30)

§ 1. TEACHING P R E P A R A T O R Y TO T H E SONG OF MOSES §.1

(Deut. x x x i i )

T h e great prophet Moses began to u t t e r praise a n d t h e y all c a m e

to him, a s happened on M o u n t Sinai. H e stood before t h e m a n d
began to proclaim, while t h e y all listened.
Observe h o w he b e g a n ! H e said Then .. spoke ( W A Y Y E D A B B E R ) .
H o w is it t h a t the reading a t the beginning is Then .. spoke? O b s e r v e
the inner meaning of Then .. spoke a n d the manifold glorious things
it comprises, all of which bring prosperity. I t w a s said first w i t h
reference to N o a h , a proclamation about m e r c y a n d s u r v i v a l . H e
t a u g h t it, a proclamation of escape a n d m e r c y for all the generations
a n d their continuance. H e carried out the teaching a n d m a d e it the
beginning of his call a t the beginning of the T h i r d B o o k — " T h e Lord
called Moses and spoke to him" ( L e v . i. 1 ) , the start of it p r o c l a m a ­
tion, the end of it m e r c y . A t the end of the c o m m a n d m e n t s blessing
w a s revealed.
N o w the action of N o a h w a s done again here, a n d the S c r i p t u r e
also w a s established b y its number. S o too a t the beginning of the
F o u r t h B o o k H e said, "(The Lord) spoke" (WAYYEDABBER)
(Num. i. 1 ) . H e repeated it in w i s d o m a n d e v e r y c o m m a n d m e n t H e
wrote h a d a t its beginning W A Y Y E D A B B E R . W h e n A a r o n c o m m a n ­
ded the Blessing on Israel, he began w i t h the w o r d W A Y Y E D A B B E R
— a commandment for him and for his sons, a blessing for h i m a n d
for Israel.
A l s o a t the time of the m a k i n g of the t r u m p e t there w a s a c o m m a n d ­
2
ment and a blessing. T h u s in the statute for the offering it is likewise
3
mentioned.
Observe the importance of it a n d do not enquire further, for I
h a v e established for y o u evidences to increase y o u r knowledge.

1 2 3
The introductory formula from K only. Ref. to Num. x. 1. Ref. to Num. v. 1.
134 Book I V God, Man and Sin IV. §.i

4
I shall increase w i s d o m for y o u , t h a t y o u m a y k n o w the p u r p o s e
behind the w o r d W A Y Y E D A B B E R . H e used W A Y Y E D A B B E R
to the prophetic one in his fasting a n d weariness, so t h a t he attained
a high status such as no one else has ever a t t a i n e d — t w e n t y - t w o
corresponding to t w e n t y - t w o w h i c h Moses w r o t e on the stones,
5
w h i c h are a t the beginning of this w o r d W . Y . D . B . R . I t w a s the seal,
for t h e y w e r e concealed until Moses the prophet c a m e and G o d
revealed t h e m through him. E v e r y c o m m a n d m e n t is reinforced b y
8
W A Y Y E D A B B E R a n d e v e r y blessing—-B.R. —strengthened b y it.
If it h a d not been for Moses all this w o u l d not h a v e been k n o w n
a n d nothing w o u l d h a v e been declared of w h a t w a s sent down. T h e
Creation too w a s established b y it a n d all t h a t w a s done w a s b y its
enumeration. W . represents the six d a y s , w h i c h were a storehouse
for all t h a t w a s created. Y . ' s v a l u e is revealed before y o u — n o need
to repeat it here. D . — b y it the heavens w e r e perfected and b y B .
e v e r y glorious thing w a s magnified in the world, both the opening
7
a n d closing of i t — o f w h a t h a d passed a n d of w h a t w a s y e t to come.
I n the beginning it closed a n d it opened. I t closed w h a t h a d passed
a n d it opened w h a t w a s y e t to come.
W h e n the T e n W o r d s w e r e sent d o w n on t w o tablets, it w a s to
open a n d to close, to open u p the truth a n d to close the gate of evil
a n d m a k e an end of e n m i t y (to G o d ) . W h e n this w o r d ( W A Y Y E D ­
A B B E R ) w a s said b y the T r u e One, there w a s conjoined w i t h it
the w o r d L ' E M O R , for it w a s from the presence of G o d clinching
the action (as it were). T h u s the great prophet Moses said W A Y Y E D ­
A B B E R ... M O S E H a n d d i d not s a y L ' E M O R in this proclamation
8
of h i s .
W h e n G o d proclaimed the T e n W o r d s H e said L ' E M O R ( E x . x x . i ) ,
a d d i n g force to H i s proclamation. H e said, "And God spoke ( W A Y Y E D ­
A B B E R ) all these words, saying ( L ' E M O R ) " (ibid.). I n one case H e
said W A Y Y E D A B B E R M O S E H , a n d W A Y Y E D A B B E R E L O H I M
H e strengthened w i t h the w o r d L ' E M O R ; in the other case H e said
W A Y Y E D A B B E R M O S E H w i t h o u t strengthening it w i t h the w o r d
L ' E M O R . H e honours him because of his pre-eminence over mankind.
9
I t w a s revealed a n d set as a foundation , w h o l l y advantageous.
S o the great prophet Moses said here (Deut. x x x i . 30) W A Y Y E D ­
A B B E R M O S E H , a strong foundation t h a t will never be destroyed!
H e further said, "In the ears of all the assembly of Israel"(ibid.), for
4 A 5
naxn xn, L . nxanxn ( L j>>JI), K -no ( K * »_,*), i.e. var. for nxwi ? The 2nd
'twenty-two' seems to ref. to the letters of the Alphabet (see Book VI. § 3 for Marqah's
6
discussion on Moses and the writing on the tablets). I.e. the first two letters of n a i a .
7
I.e. BIT is the first letter of the Bible (in rnsxia) and it is the last letter of aio,
which occurs at the end of the sections dealing with each day (so Gen. i. 4, 10, 12, 18,
8 9
20, 25, 31a). I.e. in Deut. xxxi. 30. Or 'form' (Sejia?) or 'structure' (86[xo<;) ?
IV. §.i T e a c h i n g p r e p a r a t o r y to the S o n g of Moses 135
at the beginning of the proclamation G o d h a d said to Moses, "Gather
for me seventy men of the elders" ( N u m . x i . 1 6 ; T a r g . ) .
A problem arises here concerning the statement of the great prophet
Moses, "That I may speak" (Deut. x x x i . 2 8 ) t o all the congregation.
Observe w h a t the statement means. W h e n H e proclaimed the T e n
W o r d s , it w a s at the time of the meeting of G o d a n d Moses. T h u s H e
said, "That the people may hear when I speak with you" ( E x . x i x . 9;
T a r g . ) , to witness y o u r greatness a m o n g all the congregation. W h e n
H e finished the proclamation H e again said, " A n d all the people heard".
Faithful are the men w h o h a v e been chosen—they are s e v e n t y
men from the E l d e r s of the people! T h u s H e said, "And I will take
10
some of the spirit which is upon you and put it upon them" ( N u m . x i .
1 7 ; T a r g . ) . because it w a s said to him, "And let them take their stand
there with you" ( N u m . x i . 1 6 ; T a r g . ) in the T e n t of Meeting. L e t no
m a n speak except one like h i m ! S i n c e their status w a s high, t h e y
were w o r t h y to speak w i t h them. T h e statement w a s m a d e t o them
and t h e y w o u l d learn a n d then speak to all the congregation, w h o
w o u l d listen.
E x a l t e d is the mind of the great prophet Moses for w h a t he t a u g h t
and revealed to all the congregation of Israel!
W h e r e is there a n y o n e like Moses and w h o c a n c o m p a r e w i t h
Moses the prophet, the like of w h o m has not arisen a n d never
will arise ?
W h e r e is there a n y o n e like Moses a n d w h o c a n compare w i t h
Moses, to w h o m his L o r d revealed w h a t H e h a d never before
revealed to a n y m a n ?
W h e r e is there a n y o n e like Moses a n d w h o c a n compare w i t h
Moses, w h o w a s strengthened w i t h m u c h w i s d o m from the
light of the D i v i n e One ?
W h e r e is there a n y o n e like Moses a n d w h o c a n compare w i t h
Moses, w h o m his L o r d entrusted over H i s possession ?
W h e r e is there a n y o n e like Moses a n d w h o can compare w i t h
Moses, for whose sake manifold wonders were revealed ?
G r e a t is the m i g h t y prophet Moses and w h a t he said in t h a t address,
which is wholly life(-giving). E v e r y w o r d of it, which his mouth
1 1
glorified, increased him in wisdom a t the mention of the n a m e
of his L o r d , when he began a n d said mightily H A S 5 T R A H A Z Z O T
( T H I S S O N G — D e u t . x x x i . 3 0 ) . H e did not s a y T H I S L A W a n d
he taught all the congregation of Israel t h a t it contained all things.
H e said H A S S l R A and further H A Z Z O T .
Observe the importance of the t w o . H e w a s increased in k n o w l ­
edge, in which there w a s no specification except the c a r r y i n g out

1 0 A 1 1 A
'prophecy'. So .
 136 Book I V God, Man and Sin IV. §.i

of it, for his L o r d c o m m a n d e d him to expound truthfully. Moses

expounded five books. T h u s he said H A S S l R A H A Z Z O T . H . repre­
1 2 1 3
sents the F i v e B o o k s , S R . the great n a m e , Y . t h e T e n W o r d s .
H . is the seal. H A Z Z O T : H . is the n a m e w i t h which he w a s vested,
1 4 15
Z . the S a b b a t h a n d the holy, A L A F the d i v i n i t y a n d T . the prepar­
1 6
ing of the t r u t h .
E x a l t e d is the great prophet Moses whose e v e r y w o r d is life a n d
blessing, w h o revealed in this expression the n a m e of his L o r d , the
holiness a n d the F i v e B o o k s w h i c h he received.

U N T I L T H E Y W E R E F I N I S H E D ('AD T U M M A M )

(ibid.). H e sought to m a g n i f y the s t a t u s of the faithful, a n d also all

C
the priests he included in the one w o r d ; it is the w o r d A D .
W h e n J o s h u a said, "Eldad and Modad are prophesying in the camp"
( N u m . x i . 2 7 ; T a r g . ) , a n d as G o d said of E l e a z a r , "To be chief over
the leaders of the Levites" ( N u m . iii. 3 2 ; T a r g . ) , a n d E l e a z a r a n d Phine­
h a s his son in a covenant for ever ( L e v . x x i v . 8; T a r g . ) — M o s e s included
the priests a n d the faithful together here. T h e priests are the keepers
of the h o l y things, a n d those w h o prophesy are faithful in the w o r d s
of the T r u e One. B o t h groups are i n v o l v e d in this charge w i t h great
authority.
L e t us praise our L o r d for w h a t H e h a s revealed to us. L e t u s
m a g n i f y Moses for w h a t he h a s t a u g h t us. T h e like of Moses has not
arisen a n d n e v e r w i l l arise!
T h u s G o d w r o t e of him. W h o is able to eulogize Moses or achieve
knowledge of the greatness of his prophetic s t a t u s ? W h e r e is there
a n y o n e like Moses ond w h o c a n c o m p a r e w i t h Moses, w h o w a s glori­
fied in unseen things even more than in revealed things, the Son of
1 7
H i s House, the faithful one of G o d , to w h o m G o d revealed Himself,
w i t h w h o m G o d spoke ?
H e proclaimed a n d said T U M M A M . One w h o is perfect ( T A M I M )
18
likewise is p e r f e c t in his w o r d s . H e includes in this w o r d the actions
of the good w h o h a v e no like in w h a t t h e y did. N o a h w a s unpeered
in w h a t he did. G o d w r o t e of him, "Noah, a righteous man, blameless"
(Gen. v i . 9). S o A b r a h a m w a s magnified w h e n it w a s said of him,
"And be blameless" (Gen. x v i i . 1 ; T a r g . ) . I t w a s not said of him,
" Y o u shall enter w i t h perfection ( T A M I M U ) " in connection w i t h
19
his first d w e l l i n g w h i c h w a s before the call of I s a a c . I t w a s not said
t o him, for he submitted himself to his L o r d in w h a t H e chose for

1 2 1 8 1 4 1 5 1 8
I.e. rai rma. YUD = 10. ZEN = 7. I.e. DTI^K. I.e. T-nvn.
1 7 1 8 A
Cf. Heb. iii. 5, 6 and v. further the discussion of Trotter, op. cit. B u t 'perpetual,
1 9
lasting', as if re ading -pan. I.e. before Gerar (Gen.xx. 1).
 IV. §.i Teaching p r e p a r a t o r y to the S o n g of Moses 137
him ,and he did not refuse. G o d magnified him a n d g a v e h i m three
20
great blessings.
J a c o b w a s magnified w i t h t w o of t h e m ; not all of them w e r e g i v e n
to him, b u t it w a s said of him, "While Jacob was a perfect (TAM)
2 1 2 2
man" (Gen. x x v . 2 7 ) . T h e great prophet Moses said it w i t h o u t Y U D ,
thus making known t h a t it w a s said to N o a h in the mouth of the
D i v i n e One.
W h e n he said T H I S S O N G in prophetic language, he said T U M M A M
and not T A M I M A . H e m a d e k n o w n t w o important things, the w o r d
' A D and w h a t it consisted of, the words it represents a n d w h a t t h e y
pertain to.
E x a l t e d is the great prophet Moses w h o h a s revealed to us w o r d s
that are wholly life(-giving). C r o w n e d w i t h these m i g h t y things
that he revealed, he opened his mouth in blessing a n d uttered a b u n ­
dant thanks, a n d he illumined the w o r l d over all the congregation.
W h e r e is there a prophet like Moses a n d w h o can compare with
2 3
Moses, the servant of G o d , the son of the House of G o d ?
W h e r e is there a prophet like Moses a n d w h o c a n c o m p a r e with
Moses, w h o addressed his L o r d like friend w i t h f r i e n d ?
W h e r e is there a prophet like Moses a n d w h o can compare with
Moses, to w h o m his L o r d appeared in a revelation a n d g a v e to him
H i s autograph ?
W h e r e is there a prophet like Moses a n d w h o can compare with
2 4
Moses, whose n a m e w a s m a d e the n a m e of his L o r d ?

W h e n the great prophet Moses h a d finished teaching the congrega­

tion obedience, he said, "And I will speak" (Deut. x x x i . 2 8 ) . H e
m a d e it more cogent b y saying, "And call heaven and earth to witness
against them" (ibid.Tasg.). H e sought to teach them t h a t the secrets
of Creation were w i t h him. Therefore he included three sections in
his proclaiming. W h e n t h e y were assembled, he began b y m a k i n g
proclamation. H e opened his m o u t h w i t h great m i g h t a n d said t h a t
he h a d declared that three were linked u p for h i m —
Creation a n d w h a t it included
T h e earth a n d w h a t it contained
A l l the hosts of the unseen a n d
the foundations of revealed things.
T e n were set u p and c a m e to h i m — t h e S a b b a t h D a y a n d the ten
pertaining to it, the F o r m of A d a m a n d the ten pertaining to it.
L o o k into all these and fill y o u r m i n d w i t h the w o r d s of wisdom.
2 0 2 1 A 2 2
As described in Book I I I , § 4. So ; R.S.V. 'quiet' for 'perfect'. I.e. nn under­
stood as = D'an without YUD. The YUD is apparently thought by Marqah to con­
2 3 2 4
note n w . Cf. Heb. iii. 5-6. I.e. the name nam is held to be the same in essense
as nats.
138 Book I V G o d , M a n and Sin IV. §.i

T h e forces of the unseen w e r e linked together, ten of them—the

great glory, the angels, the light, the darkness, the wind, the fire,
the w a t e r , the foundations, the t w o luminaries and the stars—all
these m a g n i f y i n g him. I n order t h a t he m i g h t m a k e the congregation
to hear his voice w i t h great might, the wonders which he revealed
in the w o r l d assembled there to honour him—the light of Passover,
t h a t his utterance should b e carried to the people properly; the
darkness to darken the hearts of the enemies of the T r u e One; the
2 5
w i n d m o v i n g t o lift u p his voice, t h a t it m i g h t reach all w h o were
listening; the fire increasing to m a k e w i s d o m to dwell in the hearts
of the w i s e ; the w a t e r for entering into safely; the foundations sinking
d o w n before h i m ; the t w o luminaries too submitting to h i m ; the stars
like the luminaries in w h a t t h e y did.
A p p l y y o u r m i n d a n d do not b e an e n e m y to God—else y o u
26
will turn back lost!
A p p l y y o u r m i n d a n d do not b e an e n e m y to God—else y o u
will come into servitude after being in kingship!
A p p l y y o u r m i n d a n d do not be an e n e m y to God—else y o u
will be brought l o w a n d y o u r e n e m y high!
A p p l y y o u r m i n d and do not b e an e n e m y to God—else y o u
will h a v e no power in y o u r e n m i t y a n d H e will unleash H i s
w r a t h upon y o u !
T h e T E N which pertain to the S A B B A T H — t h e covenant, holiness,
2 7
blessing, rest, w a r n i n g , observance of i t , life, death, cessation from
2 8
w o r k , a n d p r a y e r . A l l these are good foundations which m a g n i f y
those w h o keep them. T h e covenant lasts for e v e r : holiness is never
c h a n g e d : the t w o of them belong to G o d ! B y them H e honoured
Israel. Blessing is for those fully deserving r e w a r d for action: rest
for those w h o keep it: w a r n i n g against departing from its bound:
observance of it is the supplier of life: cessation from all w o r k because
w o r k is not fitting on S a b b a t h : p r a y e r during it is acceptable, for
29
it comprises four p r a y e r s t h a t are acceptable and u n c h a n g e a b l e —
the p r a y e r which brings healing (as when) A b r a h a m p r a y e d a p r a y e r
(Gen. x x . 1 7 ) w h i c h brought a b u n d a n t l y good results; I s a a c m a d e
e n t r e a t y in a p r a y e r (Gen. x x v . 2 1 ) w h i c h produced a b u n d a n c e —
G o d g r a n t y o u g r a c e ! T h e p r a y e r w h i c h removes w r a t h — T u r n from
thy fierce wrath ( E x . x x x i i . 1 2 ) . A l l these are included in the S a b b a t h
p r a y e r — l i f e to those w h o observe its c o m m a n d s and death to those
w h o break its fences.

2 5 A 2 8 A
I. TS (q. i.). So ; 1. srai with L. Cf. Arabic L>-, recoil, shrink, in view of
2 7 2 8
the sequel. Or 'the charge'. Each of these items is extracted from 'Sabbath'
2 9 A
passages in the Pentateuch. Root mm; 5~Jii-j*c, 'not diminishing'.
IV. §.2 On Creation 139

§ 2. O N C R E A T I O N §.2
T h e T E N F O U N D A T I O N S t h a t are revealed in Genesis stood
there to magnify and also to perfect. G r e a t is this prophet the like
of w h o m has not arisen since A d a m a n d never will arise!
See how it is in Genesis a n d number the letters—six—like the six
d a y s , for each one resembles the other; and the n a m e w h i c h brought
all created things into being sealed the whole. Therefore H e said,
"God finished" (Gen. ii. 2 ) . B E R E S T T w a s the starting-point a n d
30
God finished (ibid. T a r g . ) . A l s o the six d a y s , S a b b a t h a n d holiness.
Therefore the great prophet Moses proclaimed a t the beginning K I
31
( F O R ) . Since these things c a m e in the name (ibid.) K I b e c a m e the
medium of prophethood. B E R E S T T is a beginning; so K I is a beginn­
ing, a n d G o d is in the beginning a n d a t the end, for it is w i t h H i s
name t h a t he is vested a n d strengthened. Therefore he b e g a n b y
saying, For in the name (ibid.).
N o t e the greatness of his knowledge. W h a t he did in the name is
a m y s t e r y ; it established the glory w i t h which his L o r d vested him.
T h e L o r d said it of the F o r m of A d a m , for b y it it w a s established;
b y G o d it w a s perfected.—Then the Lord God formed man (Gen. ii.7).
For I will proclaim in the name of the Lord (Deut. x x x i i . 3) is a renewal
of the mention in Genesis, a n d the n a m e w i t h which he w a s vested
a n d the great name whose secret he taught. Moses w a s magnified
mightily in knowledge, wholly of faith. T h e secret of Genesis—know
h o w it is; the great n a m e ( Y H W H ) a n d the w o r d K I were heard
from the mouth of Moses.
T h e mouth of the D i v i n e One a n d t h a t of the prophetic one w e r e
alike. W e h a v e seen a w o r d which the T r u e One w r o t e — B A R A \
1
W h a t is its m e a n i n g ? H e wrote In the beginning ... created ( B A R A )
(Gen. i. 1 ) , and Moses a t his beginning said, "For in the name" (Deut.
x x x i i . 3). B A R A ' w a s said because the T r u e One there planned a n d
created b y His will, and Moses said in his great knowledge, " / will
32
proclaim" (ibid.), just like the w o r d B A R A ' .
Genesis comprises the six d a y s and all the c o m m a n d m e n t s t h a t
were written in the law. Praise be to the L o r d of the w o r l d w h o
endures alone and never changes!
Ascribe greatness to our God (Deut. x x x i i . 3; T a r g . ) . T h e great
prophet Moses made it the g a t e w a y to all praises. I n it is contained
Genesis, as well as w h a t is like it. W.represents the six d a y s a n d e v e r y -

3 0 A
The Aram. plur. for 'God' is rare in Sam. literature. 'the power', rrenna not un­
commonly occurs in later literature as personified to an extent, but without Gnostic
3 1
connotation. The normal ascription in the Sam. liturgy, at the heading of all
services, likewise of all books (as the Muslim *ul|»—j). The form is always otsa (so
3 2 1
S.P.) for the urn of M.T. It appears that QARA' is here related to BARA .
 140 Book I V God, Man and Sin IV. §.2

thing created in them. H . is the n a m e b y which all creatures arose.

B . is the t w o worlds, the first world a n d the second world. W . is the
3 3
end.
H e m a d e k n o w n t h a t the one is like the other, a n d he increased
t h e speaking of wisdom. W h e n he said G O D E L ( G R E A T N E S S )
he sought to strengthen the w o r d s b y holiness. W h e n Creation and
S a b b a t h were gathered to him, he magnified its holiness w i t h G .
a n d D . a n d sealed w i t h L . T h i s is a c i t y w h o l l y great, a t the entrance
to w h i c h is w r i t t e n The Lord our God is one Lord (Deut. v i . 4 ; T a r g . ) .
H a p p y are t h e y w h o dwell in it! H e m a k e s them all to be possessed
of the F a v o u r .
T h e great prophet Moses dwelt in it a n d possessed glory. H e sustain­
ed himself from it a n d w a s magnified in its good. N o one has dwelt
in it as he has a n d no one will (like him) be supplied from it.
3 4
O men, learn from him a n d w a l k after him, a n d hold fast to his
c o m m a n d a n d do not forget his statutes. W o e to those w h o l a c k it
a n d t u r n from its light! H i s teaching is then forgotten a n d t h e y h a v e
w i t h d r a w n from it. T h e y do not d r a w near to i t ; t h e y destroy them­
selves a n d G o d is too righteous for them. T h e y call H i m . b u t H e does
not answer.
Greatness belongs to G o d , w h o forgives sins and rolls them a w a y
in H i s m e r c y , so t h a t t h e y m a y repent.

T H E R O C K (Deut. x x x i i . 4)

H e said also, "The Rock thai begot you" (Deut. x x x i i . 1 8 ) . H e began

w i t h the one a n d ended w i t h the other. T h e first w o r d is a compen­
3 6
d i u m w h o l l y of praises, like the garden which A b r a h a m planted
(Gen. x x i . 33). The rock that begot you takes a w a y the son w h o errs
a n d disobeys. W o e to the son w h o is like t h a t ! I s a a c in his holiness
c u l t i v a t e d the garden of righteousness. T h e fathers and all wise men
of the c i t y rejoice in it. A n errant a n d disobedient son destroys gardens.
F a t h e r s a n d all the m e n of the c i t y are v e x e d w i t h him.
T h e F o r m of A d a m is glorified over all. I t s L o r d empowered it
a b o v e all forms. Of four elements it is composed. Therefore Moses
used this w o r d first. T h e first element is w a t e r , for it is an element
needed b y everything. T h e second is a handful of dust m i x e d w i t h
w a t e r w i t h great skill. A s these w e r e m a d e the elements for Creation,
so t h e y w e r e m a d e the elements for the b o d y . Therefore the great
prophet Moses said, "Give ear, 0 heavens" (Deut. x x x i i . 1 ; T a r g . )

3 3
The letters of iam: W . = 6; H. from nvr? B . = 2; W. (the 2nd) regarded as the
3 4 3 5 A
tailpiece. Or ism, imper. plur. root -pn. I.e. rnso rra (schoolhouse), ^1 ^>j.
 IV. §.2 O n Creation 141

a n d again he said, "And let the earth hear" (ibid.). T w o other elements
36
he began to call; t h e y are s t o r e s — w i n d a n d fire.
I t is good to endure to do as he did. good to enter into t h e service
of his L o r d . F i r e is p a r t a n d parcel of all created things, since a t t h e
Creation it w a s an element for e v e r y t h i n g . T h e whole w a s formed
37
from four elements, each one increased in its g e n u s during the c r e a t i v e
process—water of four sorts, dust of four sorts, w i n d of four sorts
a n d fire of four sorts.
See h o w the elements of w a t e r are d i v i d e d into four t y p e s : go to the
3 8
G a r d e n a n d see w h a t t h e divisions are—one m a d e s w e e t a n d its c h a n g ­
ed state, a n d one m a d e bitter a n d its later state. S o fire is in this
condition; in the S a n c t u a r y it w a s m a d e so, a s on the candlestick.
A a r o n produced it well from the fire on the a l t a r , w h i c h is perpetual,
3 9
never extinguished ( L e v . v i . 9). S o the fire w h i c h is for the B u r n i n g ,
of w h i c h it is said, "Fire from the Lord" ( L e v . i x . 2 4 ; T a r g . ) . Therefore
no other k i n d of fire enters into t h e S a n c t u a r y . W h e n it is b r o u g h t
into being it causes a great reflection (of light). T h e fire w h i c h t h e sons
of A a r o n m a d e on the a l t a r w a s p u t out w h e n t h e great prophet Moses
p r a y e d to H i m ( N u m . x i . 2 ) .
D u s t too is of four categories: the dust of the earth, t h e d u s t of the
Garden, the dust from the s k y , a n d the d u s t w h i c h is in t h e p a v e d
court of the S a n c t u a r y .
W i n d likewise is of four categories: the w i n d from before the L o r d ,
4 0
the E a s t w i n d , the W e s t w i n d , a n d the w i n d t h a t b l o w s .
L e t us m a g n i f y our L o r d a n d b e h u m b l e before H i s greatness and
believe in H i m a n d Moses H i s prophet, W h o used t h e phrase The Rock
a n d conjoined it w i t h the w o r d Perfect (in D e u t . x x x i i . 4 ) .
4 1
F r o m the F o r m a n d the m i n d w a s the b o d y perfected a n d set u p
(in a manner) quite a p a r t from a n y other created thing. Therefore T .
(cf T A M I M ) here becomes an element. T . magnifies all perfection.
H e p u t Y . in the middle (of the M I M ' s ) ; as for the t w o M . ' s , the first
4 2
M. represents the elements of Creation a n d the T e n W o r d s a n d t h e
w o r d s of the covenant a n d of mercies. T h e second M . is the n u m b e r of

3 8
Lit. 'heaps'. The raw materials for creation were held to be heaped up before their
3 7 3 8
use during the great Silence (MaStoq). y£vo?. I.e. living, running water. The
contrast here is between running (sweet) and standing (stagnant and sour) water, as
A
further exemplified in Jer. ii. 13. non ( 'bitter, stagnant') appears to be Ti<po<; (standing
A
water, pond, marsh). The refs. to 'its changed state', 'its later state' ( too) seem to ref.
to water that is sweet by innate process becoming soured, and water that is by nature
bitter (stale) becoming sweetened. Here we have Greek metaphysics of the Roman
period acceptable to the Sam., who would find Ex. xv. 25 a proof of the validity of the
3 8 1 0 4 1
theory. 1. nmpW^T- I.e. the variable wind. Play on the Heb. TIJJ (Rock)
4 2
and the Aram, rmx (Form). MSS confused; D (jll) = nri'Smp o^K, L nmpa^M
A A
nrrs, but L = D, D .
142 Book I V G o d , M a n and S i n IV. §§.2,3

43
the d a y s of his f a s t i n g . T h u s H e inserted Y . between the t w o and
magnified the proclamation of it w i t h the w o r d P O ' O L O ( H I S W O R K )
44
(Deut. x x x i i . 4 ) , w h i c h he m a d e a seal for the w o r d s of p r a i s e .
A t the beginning H e mentioned Creation a n d also a t the end H e
magnified m a n ' s F O R M . H e blessed the whole w i t h the t w o words
T A M I M P O ' O L O (His w o r k is perfect).
Greatness belongs to our L o r d . H e has m a d e k n o w n in H i s wisdom
t h a t w h i c h H e m a d e manifest, for our L o r d in H i s great power m a d e
e v e r y t h i n g a form, then created a n d fashioned a n d m a d e creatures
exceedingly grand. E v e r y t h i n g w a s m a d e b y H i m . E v e r y t h i n g is from
H i m . E v e r y t h i n g w a s d r a w n into being b y H i s c o m m a n d " C o m e " ; it
w a s governed b y H i s power, m a d e strong b y H i s good (favour) and
magnified b y H i s glory.
E x a l t e d , good is he w h o d r a w s near to H i m a n d does not go far from
H i m , for H e is near to all w h o seek H i m a n d cares for all w h o love
H i m — a strong shield to those w h o believe in H i m , for H e is merciful
a n d pitiful.
S o H e testified of Himself, "The Lord, a God merciful and gracious"
( E x . x x x i v . 6).

§ 3. G O D ' S J U S T D E A L I N G S

W h e n the great prophet h a d finished these words, he began and

said F O R A L L H I S W A Y S (Deut. x x x i i . 4)
46
A s the f i r s t is the beginning of this world, so the second is the road
to the n e x t world. For all his ways is a pointed allusion to the D a y of
V e n g e a n c e . O men, b e a w a k e n o w a n d learn the w o r d s of Moses. W e
w e r e not chosen b u t for learning; w e w e r e not delivered b u t for knowl­
edge—life a n d blessing for all w h o possess glory, good for those w h o
learn, T h e w o r l d submitted to him a n d listened to his w o r d s (Deut.
xxxii. 1 ) .
Observe the great prophet Moses instructing of the D a y of Vengeance,
on which there is recompense for e v e r y deed. H e said K I K O L ( F O R
A L L ) — K I the beginning and K O L the end. Moses k n e w the beginning
a n d the end. G r e a t is the m i g h t y prophet Moses for w h a t he revealed
of the w a y of the T r u e One. W h e r e is there the like of Moses and w h o can
compare w i t h Moses the prophet, whose like has not arisen a n d never
will arise—a prophet w h o is a b o v e the unseen a n d dwells among the
46
a n g e l s . H i s h e a d reached into the deep darkness.
T h r o u g h him Israel w e r e victorious. H i s p r a y e r brought deliverance
47
a n d destruction, his speech healing a n d sickness, his request settle-

1 3 4 4 4 5
I.e. 40. I.e. he topped verse 3 with verse 4. I.e. KI as previously-
4 8 4 7
explained. Lit. the 'living ones'. Root JXD = Jew. Targ. jso (Ithpe.).
IV. § . 3 G o d ' s J u s t Dealings 143

ment and migration. W h e r e is there the like of Moses a n d w h o c a n c o m ­

pare w i t h Moses in the world ? T h e gates of the G a r d e n w e r e opened for
him; within the G a r d e n he dwelt. T h e cloud enveloped him a n d the
angels magnified him. T h e great glory honoured h i m ; the light before
him lit u p the darkness a n d it w a s dispelled before it a n d the w i n d
bore it a w a y . H i s place w a s opened u p for him. T h e deep darkness
confronted him. H e stood a t the v e r y foundations of the Creation a n d
he knew its m y s t e r y . H e disclosed it to all the generations.
4 8
Of the D a y of V e n g e a n c e he declared a n d he g a v e w a r n i n g of w h a t
is prepared thereon. W o e to those w h o disobey on the D a y of V e n g e ­
ance ! T h e y will be punished. W o e to us, w o e to u s ! A l l this is prepared
49
for us if w e do not learn and believe all i n s t r u c t i o n . W r a t h will b e
upon us a n d our G o d a n d L o r d will b e too righteous for us.
Observe the great prophet Moses s a y F O R A L L H I S W A Y S A R E
6 0
J U S T I C E (Deut. x x x i i . 4), from the beginning u p till n o w . T h e w a y
of E n o c h is the w a y of the T r u e O n e ; in it A b r a h a m w a s led; in it
I s a a c w a l k e d and w a s magnified; a n d likewise J a c o b . T h u s the great
prophet Moses said, h a v i n g knowledge of the truth, "For all his ways
are justice". O men, believe in this a n d learn this knowledge. H o w great
is this statement w h i c h the great prophet Moses m a d e !
Consider the w a y of E n o c h in w h i c h he w a s ; he proclaimed, " W h o
is for the L o r d let him come to me. " " A f t e r the deed of Cain a n d w h a t
happened to him a n d his descendants after him, a n d after the m a k i n g of
the Calf and the destruction t h a t w a s manifested, Moses c a m e a n d p r o ­
claimed w i t h loud v o i c e , " Who is on the Lord's side ? Come to me ( E x . x x x i i .
B 2
2 6 ) . S o in the D a y of V e n g e a n c e the T r u e One will manifest Himself
a n d e v e r y one w h o h a s done a deed will b e recompensed accordingly.
Abraham planted a garden and proclaimed there in the name of the
5 3
Lord (Gen. x x i . 3 3 ; T a r g . ) , the king of the world. G o o d m e n h a v e
taken refuge in it; there t h e y w e r e glorified.
T h e great prophet Moses planted a s a n c t u a r y . A l l w h o sought the
L o r d w o u l d gather a t it ( E x . x x x i i i . 7). S o in the D a y of V e n g e a n c e
the great prophet Moses will do and he will deliver the beloved a n d
destroy all the enemies.
I s a a c w a l k e d in that w a y , bringing u p children to learn from h i m .
T h e great prophet Moses fasted a n d p r a y e d for men, perchance t h e y
might be forgiven. G o d will j u d g e men w h o forsake their sins a n d t u r n
b a c k to H i m w i t h purity. J a c o b hastened in t h a t w a y a n d w a s m a g n i -
4 8 4 9 A 6 0
So MSS for the normal inn (tf). So for mm. I.e. from the first obser­
5 1
vations on KI up to the now included MI SPAT. The Asatir does not record
this of Enoch. It is apparently an Aram, rendering of the statement of Moses ff.
6 2 5 8
As S.P. with var. jn. nmaK add. as S.P., L X X , Syr. and Vulg. o m D is not
intended to translate VBK, but is a common statement of wider context, often com­
pared for didactic purposes with Gen. ii. 8.
144 Book I V God, Man and Sin IV. §.3

tied w i t h a g r e a t vision. T h e great prophet Moses ascended Mount Sinai

and received tablets containing life for the generations. J a c o b s a w in
his d r e a m the angels of h e a v e n manifesting to honour him. Moses s a w
manifold wonders a r r a y e d before him, obedient to his command. J a c o b
s a w a ladder a n d the angels of God were ascending and descending (Gen.
x x v i i i . 1 2 ; T a r g . ) . T h e g r e a t prophet Moses s a w them assembled before
him t o listen a n d to c a r r y out.
Concerning J a c o b it w a s said, "And behold, the Lord stood above it"
(Gen. x x v i i i . 1 3 ) . Concerning Moses it w a s said, "The Lord passed be­
fore him" ( E x . x x x i v . 6 ) . B y this it is m a d e k n o w n t h a t his status has
not been given to a n y other m a n either before or since him. Concern­
ing J a c o b , H e said to him, "I am the Lord" (Gen. x x v i i i . 1 3 ) . H e taught
him t h a t it h a d been given to his fathers (ibid.). I n connection w i t h
Moses H e said, "The Lord proclaimed" ( E x . x x x i v . 6). W h e r e is there
the like of Moses a n d w h o c a n compare w i t h Moses, the like of w h o m
h a s not arisen a n d n e v e r will arise ?
For all his ways are just. Glorified b e the one w h o said it, w h o taught
the generations the w a y of the T r u e One. N o t e the w o r d J U S T I C E
( M l S P A T ) , h o w it is, a n d do not deviate from it. H e deals j u s t l y w i t h
the fatherless a n d the w i d o w . And if he cries to me I will hear ( E x .
x x i i . 2 7 ) . You shall not wrong a stranger ( E x . x x i i . 20). H i s greatness
deals j u s t l y — Y o u shall not show partiality (Deut. x v i . 1 9 ) .
H i s greatness deals j u s t l y — Y o u shall not stand forth against the
6 4
blood of your neighbour ( L e v . x i x . 1 6 ) .
His greatness deals j u s t l y — Y o u shall not swear by my name falsely
(Lev. x i x . 1 2 ) .
His greatness deals j u s t l y — Y o u shall not go up and down as a
slanderer among your people ( L e v . x i x . 1 6 ) .
H i s greatness deals j u s t l y — D o not defile circimcision.
H i s greatness deals j u s t l y — D o not bring u p a harlot's son.
H i s greatness deals j u s t l y — D o not desire w h a t is not yours.
H i s greatness deals j u s t l y — D o not profane the S a b b a t h d a y .
His greatness deals j u s t l y — D o not worship an image.
65
H i s greatness deals j u s t l y — D o not steal y o u r brother's s e c r e t .
H i s greatness deals j u s t l y — W h e n Cain stole his brother's secret
h e killed him.
His greatness deals j u s t l y — I f there arises among y o u a prophet
w h o steals y o u r secret, do not listen to him, for G o d will deal
j u s t l y w i t h h i m ; if y o u r brother like Cain t e m p t s y o u , do not
g i v e in to him.
6 4 6 5 A
V. R.S.V. n. So . The inference in this and the ff. injunctions seems to be that
one must not dissuade one's brother from his normal way of action or belief. These last
injunctions do not appear to be intended as quotations from the Pentateuch; After
Lev. xix. 16 the injunctions are in Aram.
IV. §§. .4
3
The Unchanging God 145

T h e Great One deals j u s t l y — I f y o u r heart wills a n d y o u w a l k after

such things, G o d will exercise justice in y o u , for H e has w a r n e d y o u
and t a u g h t y o u t h a t H e will recompense e v e r y doer according to his
deed, whether good or b a d . T h u s said the son of B e n E d e n , " I n propor­
56
tion to the action is the r e w a r d . "
E x a l t e d is Moses the M a n , w h o t a u g h t us wisdom, w h o l l y of good
57
life. Magnified is this g r e a t prophet w h o spoke w i t h a p r o c l a m a t i o n ,
conjoining Creation w i t h the D a y of V e n g e a n c e , w h o revealed to the
generations K I in the beginning a n d K I in the middle, Genesis a t the
start, the D a y of V e n g e a n c e a t the end, both of them unceasing, o v e r
which there is nothing pre-eminent. S o K I w a s m a d e a n element in
e v e r y p r a y e r a n d reading. Praised b e G o d w h o endures b y Himself,
no more a n d no less!

§ 4. T H E U N C H A N G I N G G O D
5 8
A GOD OF F A I T H F U L N E S S (Deut. x x x i i . 4)

T h e w o r d 'kingdom' is never altered. I t w a s said ten times. N o n e

began in these except Moses the prophet. I n the first he called for
entering a n d in the last for relief. A t the time of M i r i a m he m a d e for
59
her a request for relief a n d she remained w i t h him a n d brought h i m
60 61
w h a t he r e q u e s t e d . H e r e h e uses her as e v i d e n c e . S h e disclosed
w h a t w a s brought about there. G o o d is before, w i t h a n d after the world,
enduring power a n d a b u n d a n t sovereignty, God of faithfulness.
H e teaches us here t h a t faithfulness includes perfection—as H e said.
"The faithful ( N E ' E M A N ) God" (Deut. vii. 9). S o the T r u e One said,
"My servant Moses is entrusted" ( N E ' E M A N ) ( N u m . xii. 7) w i t h hid­
den things, and revealed things are in his charge. A l s o a t the Beginning
a n d a t the D a y of Vengeance this faithfulness is perfect; this sovereign­
t y is everlasting. T h e expression ' E L ' E M U N A H is equivalent to G o d
the owner of everlasting l i f e — G o d w h o precedes the Beginning, G o d
w h o is after the D a y of Vengeance, G o d from w h o m e v e r y t h i n g is a n d
to w h o m it returns.

5 8
This tradition not recorded in the Asatir. The personal name Eden occurs frequently
of High Priests in the chronicle Tolidah (Ed. Neubauer, Journal Asiatique [1869]). The
first so named is Eden ben Tsadiq ben Shuthelah, one of the earliest High Priests after
Uzzi ben Bahqi ben Shishi ben Abisha (the biblical one). See Neubauer, op. cit., p. 433.
6 7 6 8
I.e. Deut. xxxii. 3a. The interpretation of EMUNAH is based on the Sam.
5 9
(Aram.) use of the root p x to connote stability and constancy. Num. xii. 13.
8 0 A A
This sentence translated according to (for 1 3 1 . na ). The allusions are uncertain
and there is no Miriam tradition in the Asatir. According to our text Moses made a
request to Miriam; she attended to it (nay nap) and got for him what he had re­
8 1 A
quested. jjj.
146 Book I V G o d , M a n and S i n IV. §.4

Here is a reading w h o l l y g r e a t ; here is wisdom wholly of life; here

is faithfulness w h o l l y of perfection; here is everlastingness unchange­
a b l e ; here is sovereignty never u n s t e a d y ; here is power that is not
comprehensible; here is m i g h t unceasing. God the destroyer of all alien
gods, God w h o cares for all good men, of faithfulness in H i s greatness,
enduring in Himself. D i v i n i t y , prophethood, creation, priesthood and
scripture—sealed b y the union of all these.
A t the beginning of them it is revealed; t h e y a r e : A L A F for divin­
6 2 63 6 4 66
i t y , M I M for p r o p h e t h o o d , B A for creation, N U N for priesthood,
66
H E for the F i v e B o o k s which Moses e x p o u n d e d .
B e h o l d I shall increase w i s d o m for y o u , that there be not in y o u r
m i n d a n y defect of wisdom. A L A F is the great n a m e which teaches
67
t h a t it is o n e , H i s scripture a n d H i s n a m e are one, just like one anoth­
er. M I M is the n u m b e r of the y e a r s during w h i c h the divine F a v o u r
6 8
w a s present in the d a y s of the great prophet Moses, when the t w o
w e r e joined together, w h e n the w o r l d w a s magnified. B A is that whose
greatness is in its totality, the d a y w h e n he descended and wore the
light on his face ( E x . x x x i v ) . N U N is the number of the divisions of
the priesthood. H E — t h e r e is no need to examine it, for the whole is
6 9
concluded b y it. I t is the seal of the great n a m e .
Therefore the great prophet Moses said this expression, making
k n o w n thereby w h a t it consisted of, for it is a good division—none
like it.
70
G o d is e n d u r i n g for e v e r ! Pre-eminence is H i s : everlastingness
is H i s : kingship is H i s : sovereignty is H i s : divinity is H i s : oneness is
H i s : p o w e r is H i s : might is H i s : eternal life is H i s a n d all life H e drew
from H i s o w n .
W h o can praise H i m according to w h a t H e is, or know w h a t H e is ?
L e t him b e praised w i t h sincere heart, for H e is one in Himself.
Observe the statement which the great prophet Moses m a d e after
7 1
he h a d said the w o r d s And without (Deut. x x x i i . 4 ) . A s a t the beginn­
ing, so is it a t the end. H e does not show partiality (Deut. i. 1 7 ) ; there
is no iniquity in H i m . I n You shall die (Gen. ii. 1 7 ) there is no iniquity.
W h e n H e called A d a m , there w a s no iniquity. W h e n H e recompensed
Cain there w a s no iniquity. W h e n H e clothed E v e w i t h affliction there
w a s no iniquity. W h e n H e cursed the ground there w a s no iniquity.

4 2 8 8 8 4
I.e. for wabx. I.e. for non. For the name of this letter (Jew. WAW/VAV)
8 5
v. Petermann, op. ext., p. I. It represents the number 6. I.e. the last letter of pne>.
8 8 8 7
H E (Petermann, op. cit. Y [J]) = 5. ALAF = 1 and representing DVIVK.
8 8
Moses and Aaron. For the significance of this union, see C. Vols. I and II for
Services of Zimmut, and Introduction, chapter 7, of D. W. Mowbray, A critical Edition
and Translation of the Sam. Liturgies for the Zimmut Pesah and Zimmut Sukkot and
Associated Semi-Festival Liturgies (Ph. D. dissertation, University of Leeds, 1959).
8 9 7 0 7 1 A
I.e. of a i r . Root jax. Lit. 'word'; 1. rin^a (so ) for MSS vftn.
 IV. §. 4 The Unchanging God 147

W h e n H e recompensed L a m e c h there w a s no iniquity. W h e n H e scatter­

ed the people of B a b e l there w a s no iniquity. W h e n H e burned S o d o m
a n d Gomorrah a n d overthrew them, there w a s no iniquity. W h e n H e
destroyed P h a r a o h there w a s no iniquity. W h e n H e slew the E g y p ­
tians there w a s no iniquity. W h e n H e destroyed those w h o m a d e the
Calf there w a s no iniquity. F o r H e dealt w i t h e v e r y one of these a c c o r d ­
i n g to w h a t t h e y h a d first done.
A d a m transgressed a c o m m a n d — h e w a s recompensed j u s t l y . W h e n
he heard his wife's statement he w a s t r u l y d i s m a y e d . Cain slew his
brother—he w a s recompensed j u s t l y . L a m e c h multiplied evildoing—he
w a s recompensed j u s t l y . T h e people of B a b e l w h e n t h e y p r o v o k e d
G o d were recompensed j u s t l y . T h e people of S o d o m w h e n t h e y did a n
abundance of evil were recompensed j u s t l y . A l l these w h o w e r e pre­
sumptuous t o w a r d s G o d w e r e j u s t l y recompensed.
Praised be the everlasting K i n g w h o changes b u t is not changed,
w h o judges the doers of evil a n d recompenses them. H e recompenses
the doers of g o o d — N o a h w h e n he did g o o d ; his deeds w e r e manifest­
ed a n d it w a s said of him, "A righteous and blameless man" (Gen. v i ,
9; T a r g . ) ; A b r a h a m , w h e n he w a s summoned a n d he c a m e w i t h pure
heart, w a s recompensed j u s t l y . L i k e w i s e all of them w h e n t h e y s u b m i t ­
ted themselves to their L o r d w i t h p u r i t y were j u s t l y recompensed.
W h e r e is there the like of Moses a n d w h o can compare w i t h Moses,
to w h o m his L o r d revealed w h a t H e h a s not revealed to a n y other ?
H e is to be thanked for the a b u n d a n c e of H i s goodness a n d e x a l t e d
for H i s gifts. L e t us fear H i s mightiness a n d tremble a t H i s w r a t h
a n d h u m b l y s a y , " T h e r e is only one G o d . "
T h e m i n d of Moses w a s strengthened w h e n he said, "God of faithful­
ness" (Deut. x x x i i . ) a n d completed the t w o w o r d s ( ' E L ' E M U N A H )
b y s a y i n g the w o r d s Without iniquity a n d then further Just (ibid.),
72
which is a perfect w o r d devoid of all i m p e r f e c t i o n . A d a m said it
73
when A b e l w a s k i l l e d . H i s L o r d g i v e him rest! H e turned to his w i f e
and w h e n he said it his heart w a s strengthened a n d m a d e righteous.
F r o m him arose S e t h , a n d w h e n he w a s called b y it, N o a h ( G e n . v i i .
7 4
1) w a s delivered; he w a s A d a m I I , for this is a w o r d of g r e a t signifi­
cance, wholly beneficial. B y it Israel were blessed. N o w the T r u e One
brings it to pass. H e c o m m a n d e d y o u to w a l k after it.
Observe the beginning of it a n d t a k e note of the end of it. W h e n it
7 6
w a s said to N o a h (ibid.), it w a s complete w i t h Y U D , b u t w h e n it
issued from the m o u t h of the T r u e One there w a s no Y U D in it. W h e n
Moses said it a n d magnified G o d w i t h it, he p u t Y U D in it, for it is
the beginning of the great n a m e a n d represents the foundations of
7 2 A 7 8
So , or 'restriction', as Syr. and Jew. Targ. This tradition not in the Asatir.
7 4 7 5
Cf. the comparison in I Cor. xv. 45. fiv, so MSS for the modern Sam. pronun­
ciation, but v. Petermann, op. cit.
148 Book I V God, Man and Sin IV. § . 4

Creation. H e proclaimed T S A D D 1 Q a n d b y it commanded I s r a e l — I n

righteousness shall you judge ( L e v . x i x . 1 5 ) , Justice, and only justice,
you shall follow (Deut. x v i . 2 0 ) .
W h e n G o d called the great prophet Moses to assemble men accord­
ing to the number, the first w e r e — Y o u and Aaron, Nadab and Abihu,
7 6
Eleazar and Ithamar, and seventy of the elders of Israel ( E x . x x i v . i )
77 7 8
a n d t w e l v e of the leaders of the I s r a e l i t e s a n d J o s h u a and H u r
79 8 0
—these n i n e t y . A f t e r it D A L A T , for it gathered into the S a n c t u a r y
the great glory, the t w o tablets, the angels—all these assembled there
t o m a g n i f y Moses. T h e letter Q O F uplifted A b r a h a m a n d increased
8 1
his j o y a t the birth of I s a a c , the son of A b r a h a m . A b r a h a m w a s an
origin in w h a t he did. H e upheld w h a t his Creator h a d commanded
h i m a n d planted a garden (Gen. x x i . 3 3 ) of e v e r y good tree. G o d w a s
pleased w i t h him. W h e n the angels c a m e to bring tidings to him, he
82
prepared of it (the fruit of the t r e e s ) a dish a n d t h e y gathered round
83
it, then sought the s h a d e under his trees.
84
Therefore the great prophet Moses r e n e w s mention of them all for
the sake of m e r c y . Turn from thy fierce wrath ( E x . x x x i i . 1 2 ; T a r g . )
a n d b e sure to remember the good m e n (cf. E x . x x x i i i . 1 3 ) . E x a l t e d is
the m i n d of Moses in w h a t he r e v e a l e d — a great mind, wholly of
benefit a n d p i t y a n d m e r c y .
A N D R I G H T (Deut. x x x i i . 4) is a unique expression, h a v i n g no
equal. T h e beginning a n d end of it too refer to G o d a n d Moses, w i t h
86
w h o m no other h a s a n y association. T h e b e g i n n i n g of it is a creation
manifesting great power, a n d the end of it is prophethood m a d e great
b y the T r u e One. T h e r e is no need to e x a m i n e these w o r d s further.
P u r i f y y o u r heart a n d a p p l y y o u r m i n d a n d open y o u r e y e s ! P a y
attention w i t h y o u r m i n d a n d establish yourself w i t h y o u r G o d . Y o u
w i l l then find the g a t e of deliverance open before y o u . E n t e r into it
w i t h whole heart a n d learn of t h a t w h i c h Moses, the lord of the proph­
ets, t a u g h t y o u , t h a t y o u m a y a t t a i n a status which no m a n besides
y o u will a t t a i n w h o has no knowledge of him.
W h a t is to be done w i t h such ? H e will return to his house a n d not
s t a n d in the S a n c t u a r y . A priest w h o has a blemish is not to approach
the S a n c t u a r y . H o w should one w h o has knowledge not stand in the
S a n c t u a r y ? T h e blemish in a m a n is either in a n e y e or in a limb, not
in himself. T h e r e is no need for him to assist the congregation; it is
not in his power, b u t G o d will help t h e m w h e n t h e y obey. The Lord
shall fight ( E x . x i v . 1 4 ; T a r g . ) . T h e r e is no need for the wise to fight
7 6 7 7 7 8
So S.P., with Eleazar and Ithamar add. to M.T. Cf. Num. i. 44. Ex. xvii. 9-10.
7 9 8 0
I.e. the total here = the numerical value of the letter s. = 4, i.e. the four subjects
8 1
mentioned immediately. p = 100, the age of Abraham when Isaac was born (Gen.
8 2 8 3
xxi. 5). Or the -nriD (Acc. paSSaru) itself was made of wood in Beersheba. So
A 8 1 8 6
more specifically; from the root -np. So MSS for -nna. I.e. the i of nn'v
IV- §§-4.5 T h e Sinfulness of M a n 149

w i t h them. T h e great prophet Moses did not summon the wise except
for the purpose t h a t t h e y should teach the congregation. Moses sat to
86
t e a c h the people. H e t a u g h t the wise m e n a n d t h e y in turn t a u g h t
(the people).
1
Consider I will put a division*" '; t h e y are the w i s e w h o received a
portion of the truth a n d it w a s m a d e efficacious for them. W h a t is to
be done w i t h those w h o h a v e no portion ? T h e y are removed a n d are
in privation.
W h e n the great prophet c a m e to strike the rock to bring forth w a t e r
from it, his L o r d said to him, "Taking with you some of the elders of
Israel" ( E x . x v i i . 5; T a r g . ) . Blessed is our L o r d w h o magnifies H i s
beloved and cares for them in all their a c t i v i t y . I t behoves us to w a l k
in the w a y s of life a n d not depart from the T r u e One, b u t to observe
8 8
the command of Moses, H i s M a n .
And upright (Deut. x x x i i . 4) H e further strengthens w i t h the w o r d
H I P ( H E ) . B y this m y s t e r y H e revealed t h a t H e is the A n c i e n t One
w h o has no beginning. H e is the One w h o existed a b o v e the a b y s s of
the P r i m a e v a l Silence. H e it is w h o created when H e willed a n d intend­
8 9
ed. H e is I A M . H e is the One w h o is after the w o r l d ; just as H e w a s
in the first, so will H e be in the last.
L e t us b o w down before H i m and s a y w i t h reverence a n d great
faith, "There is only one G o d . "

§ 5. T H E S I N F U L N E S S O F M A N
See h o w the great prophet stood a n d began reproving the w o r l d ,
while Israel listened. H e did not reprove until after the utterance w a s
acceptable to G o d . T h e good are magnified b y it. H e included the
90 91
f o r c e s of heaven a n d earth a n d placed them f i r s t , just as G o d d i d ;
the preparation which is for life magnifies w h a t it is. I t is prepared
from the beginning to help the m i n d of m a n . T h u s G o d said, "Life and
death" (Deut. x x x . 1 9 ; T a r g . ) — o n e prepared for A d a m a n d one prepar­
ed for Moses. A d a m tasted death prepared; Moses fasted for life
prepared.
9 2
They have dealt corruptly (Deut. x x x i i . 5 ) — A d a m a n d E v e , through
the w o r d of the serpent which c a m e treacherously a n d spoke lies:
9 3
"And you will be like the angels" (Gen. iii. 5; T a r g . ) . I t is the phrase
dealt corruptly t h a t makes known t h a t it w a s not the w o r d of truth.
94
T h u s H e wisely said, "They are not his" (Deut. x x x i i . 5 ) as great
reproof. Dealt corruptly includes the utterance of the serpent w h i c h
8 8 8 7
For root rn in this sense v. C. p. 20 line 3. Ref. to the division between Israel
8 8 A 8 9 A
and Egypt in Ex. viii. 23 (cf. Vulgate). 'His apostle'. 'the unceasing'.
8 0 A 9 1 9 2
But 'the people'. I.e. in the first verse of the great Song (Deut. xxxii.). So
9 8 A 9 4
S.P., L X X . TV-DS^a (so ) for M.T. a^W. So S.P., L X X .
 i5» Book I V God, Man and Sin IV- §.5

spoke w i t h treachery a n d presumption. H e divided their minds, with

the result t h a t he brought death a n d affliction. W h a t is this great
change t h a t took place in the world—destruction through death for
A d a m a n d his descendants, affliction for E v e — a s H e said, "In pain
you shall bring forth children" (Gen. iii. 1 6 ; T a r g . ) . T h e y dealt corruptly
in their desire a n d in their eating of w h a t w a s forbidden. Dealt corrupt­
ly is t h a t w h i c h w a s said of the action of A d a m , w h o w a s made an
evil beginning, before w h o m no action h a d taken place to provoke the
T r u e One in connection w i t h the things H e h a d w a r n e d against.
95
The children of blemish (Deut. x x x i i . 5). W o e to Cain w h o w a s born
a t a time w h o l l y troublesome. H e did t w o evil deeds; he destroyed
his birthright a n d he m a d e death necessary. H e destroyed his birth­
right b y not bringing firstborn into being a n d he m a d e death necessary
w h e n he slew A b e l his brother. T h e y e a r of A d a m would h a v e been
good h a d he m a d e it perfect. T h e y e a r of Cain w o u l d h a v e been good
h a d the y e a r of A d a m been m a d e perfect. A blessed dish he made
himself—humble—but when he disobeyed the commandment "And
the Lord God made the ground to grow every perfect tree" (Gen. ii. 9),
he left it a n d ate of death. Cain in his y e a r profaned the best and left
the dish a n d returned rejected a n d forsaken; the best w a s in w h a t
96
remained, b u t it w a s r e f u s e d .
L i k e w i s e Israel in the first y e a r forsook life and w e n t forth to death.
I n the first y e a r t h e y heard from the L o r d of the world / am the Lord
...You shall have no other god beside me ( E x . x x . 2 , 3 ; T a r g . ) . T h e y
forsook H i m a n d m a d e a molten calf. I n the second y e a r the S a n c t u a r y
97
w a s erected. T h e y concealed the s e c r e t till t h e y c a m e to B a a l Peor
a n d did w h a t t h e y d i d ! Therefore the great prophet Moses said, "dealt
9 8
corruptly" t o w a r d s G o d a n d the sons of blemish inclined to it ( B a a l
Peor).
A perverse generation (Deut. x x x i i . 5) are the unclean apostate w h o
bring evil, violating w h a t is holy a n d building an evil house in the name
of a n alien god w h o has no part in the world. T h e enmity of the errant
t o w a r d G o d will rebound on themselves a n d the might of the great
prophet Moses will b e revealed. Moses includes here ten prophecies.
H e reveals them in this S o n g ; t h e y are all connected w i t h the worship
of an alien god, for the apostate come a n d set it u p w i t h all their power
in great rebellion. T h e r e are ten reproofs w i t h which he reproved
Israel, a n d ten reminders t h a t he m i g h t arouse all of the congregation,
a n d ten w a r n i n g s he g a v e them, a n d ten judgements he revealed
99
before them, a n d ten expressions about relief he taught them, and
ten honours w i t h w h i c h he honoured them.
8 6 9 8 A
S.P. and L X X . So D. i marg., an obvious improvement, and 1. ainnn ( fjj*).
9 7 A 9 8
So ; elsewhere often = _^OI. Rare form; cf. Heb. nV7X? Or scribal error.
9 9 A
'prayers', i.e. prayers for relief, but the ref. is to verses 10-14.
IV. §.5 T h e Sinfulness of M a n

T H E T E N P R O P H E C I E S w i t h w h i c h he prophesied a n d b y w h i c h
the T r u e One strengthened t h e m — t h e first of them w a s in his s a y i n g
Remember the days of old (Deut. x x x i i . 7 ) . As I live for e v e r (Deut. x x x i i .
1 0 0
40) , The Lord will reign for ever and ever ( E x . x v . 1 8 ) , There was no
foreign god with him (Deut. x x x i i . 1 2 ) , Then he forsook God who made
him (Deut. x x x i i . 1 5 ) . As the gentle rain upon the tender grass (Deut.
x x x i i . 2 ) , the s a y i n g / am the Lord ( E x . x x . 2 , et passim), and that
101
which is a s e a l to i t — A n d scoffed at the rock of his salvation (Deut.
x x x i i . 1 5 ) . They have made for themselves a molten calf... and said These
1 0 2
are your gods, 0 Israel ( E x . x x x i i . 8 ) , They stirred him to jealousy
1 0 3
with strange gods (Deut. x x x i i . 16) , referring to their assembly before
B a a l P e o r ; there w e r e begotten there children of adultery. With
10
abominable practices they provoked him to anger (ibid.) *—i.e. Zimri's
immorality ( N u m . x x v . 1 4 ) , Z i m r i w h o imagined he could create a
garden for immorality. They sacrificed to demons which were no gods
1 0 6
(Deut. x x x i i . 1 7 ) — e v i l for t h e m ! T h e y b o w e d d o w n to t h e m a n d
sacrificed to them w i t h m u c h wickedness. To gods they had never known
(ibid.). When you beget children (Deut. iv. 2 5 ) , The Lord saw it and
1 0 6
spurned (Deut. x x x i i . 1 9 ) — t h i s contains an end! And it burns to the
1 0 7
depths ofSheol (Deut. x x x i i . 2 2 ) . W o e to the e r r a n t ! T h e deed of the
people of S o d o m is here mentioned again. And there is none that can
deliver out of my hand (Deut. x x x i i . 3 9 ) . H e destroys the worshippers
of an alien god and t h e y h a v e no deliverance from brimstone a n d fire.
1 0 8
And makes expiation for the land of his people (Deut. x x x i i . 4 3 ) .
Blessed are the good, for H e has m a d e k n o w n in the w o r l d w h a t is
hidden for them.

A p p l y y o u r mind, O hearer, to w h a t y o u h a v e h e a r d ; conceal it in

y o u r heart, t h a t y o u m a y learn a n d teach. See the m i g h t of the great
prophet Moses a n d praise G o d w h o magnified him in both worlds.
T h e r e has not arisen a n y like Moses a n d never will arise. S o G o d w r o t e
of him, "And there has not arisen a prophet since in Israel like Moses"
(Deut. x x x i v . 1 0 ) .
See h o w the great prophet Moses began w i t h prophetic w o r d s w h e n
all Israel w e r e gathered to him (Deut. x x x i . 3 0 ) . H e said, "Remem­
ber the days of old" (Deut. x x x i i . 7 ) . H e t a u g h t t h a t e v e r y t h i n g
created w o u l d return to its original state. Creation is referred to in the
word created a n d in the words would return. Genesis b e g a n w i t h the
letter B I T , not w i t h A L A F . If it h a d been w i t h A L A F , it w o u l d not
h a v e been created, for G o d m a d e A L A F the beginning of (the actual)
writing, a n d B I T here reveals to minds t h a t there precedes it a radical
1 0 0 1 0 1 1 0 2
So S.P., but with var. o'rm'?. Ref. to the Ten Words. So S.P., but with
1 0 2 1 0 4 1 0 5
var. n n s i . As S.P., with var. imp'. As S.P., with var. roavim. As S.P.,
1 1 0 4 1 0 7
with var. o'T'l!? ?. As S.P., with var. ymn. As S.P., with var. -ppim and
1 0 8
•?itCB. So S.P., L X X & Vulgate; M.T. 'his land, his people'.
152 Book I V God, Man and Sin I V . §.5

g i v e n priority o v e r it. E l s e w h e r e the faithful prophet taught us that

1 0 9
Creation w a s founded on a n origin a n d it w a s the m a t t e r of the
Primordial Silence t o which it returns. B y reason of this G o d m a d e all
creatures in s i x d a y s and rested on the seventh d a y .
I t behoves y o u t o understand about the last d a y a n d do action that
110
will g i v e y o u rest then. W o e t o a n y m a n w h o m no action p r e c e d e s !
I t will b e stored for him there! L i k e Moses there h a s not arisen a n d
will not arise. H e k n e w the Beginning a n d t h e D a y of Vengeance, a n d
he is w o r t h y of both.
Then he forsook God who made him (Deut. x x x i i . 1 5 ) — a powerful
statement which declares t h a t G o d is eternal in H i s state. H e does
not increase or decrease; H e is eternal in H i s oneness, I A M in divin­
1 1 1
i t y , everlasting in awesomeness. H i s greatness is not localized—indeed
H e created e v e r y place b y H i s power.
T h a n k s b e t o this great K i n g whose M a n Moses prophesied, a n d to
w h o m H e revealed the w a y of truth. T h e r e is no good life except t h a t
of men w h o k n o w the truth a n d w a l k in it. T o the w o r d s of Moses listen
112
sincerely, t h a t y o u r life m a y b e m a g n i f i e d a l w a y s in prosperity.
And scoffed at the rock of his salvation (ibid.). H e m a d e known that
H e does not reject the action of one w h o has dealings w i t h H i m , and H e
recompenses e v e r y doer according to his deed, a n d H e reveals the
truth in t h a t e v e n t !
Observe h o w he said, "The rock ... perfect" (Deut. x x x i i . 4). W h i l e
he said it there, he renews mention of it here. W o e t o a m a n w h o does
not do good actions first a n d m a k e himself like the good m e n in w h a t
t h e y did, rather t h a n model himself on the image of Cain, w h o destroy­
ed himself a n d w a s left rejected a n d forsaken (Gen. i v . 1 2 ) . H e killed
113
his brother through jealousy; he deprived him (of l i f e ) . W h a t did he
think this action w o u l d result in ? H i s m i n d w a s turned, he attacked
the world, a n d he w a s in affliction, his L o r d wrathful a t him. L i k e w i s e
114
those w h o s c o f f e d in their desires a n d forsook the T r u e One a n d
were like the contumacious. T h e y m a d e a molten calf a n d became
enemies t o G o d . H e designated their sins for them for the great D a y
of J u d g e m e n t .
A p p l y y o u r m i n d ! D o n o t b e a n enemy t o y o u r L o r d , or y o u will
be in judgement. Y o u will h a v e no control over it a n d y o u will h a v e
no deliverer. T h o s e w h o are y o u r companions will become y o u r enemies.
W o e t o a m a n w h o does this evil deed in himself!
Blessed is our L o r d ! I t behoves u s to bless H i m a n d believe in H i m
a n d in Moses H i s prophet, the like of w h o m h a s not arisen a n d never
will arise.
1 0 9 1 1 0
For this sense, opposite to nsnn, v. C. p. 496. I.e. in the Day of Vengeance.
1 1 1 A
I.e. rrnx non rrns interpreted as an expression of God's infinite state (so always).
112 A 'prolonged'. 1 1 8
So . A 1 1 4
For I'rajx, butA
stronger in meaning.
IV. §.5 T h e Sinfulness of M a n 153
1 1 5
They stirred him to jealousy with strange gods (Deut. x x x i i . 1 6 ) .
H e revealed w i t h illumination from the m i n d of the T r u e One t h a t the
evil apostate comes a n d does abominable things a n d provokes G o d t o
jealousy. H e comes to the place of the T r u e One, b u t shuns it a n d
establishes another place a n d provokes to jealousy there.
O world, m a k e an end of such a one a n d let him h a v e no more exist­
ence; do not strengthen h i m in a n y w a y , nor g i v e h i m a b u n d a n c e of
fruit. Destroy him like the people of the F l o o d ; burn him like the people
of Sodom. S c a t t e r him like the T o w e r B u i l d e r s ; uproot him like the
E g y p t i a n s . Afflict him like P h a r a o h ; slay him like A m a l e k . D e s t r o y
him like K o r a h , for y o u r L o r d desires this.
If y o u turn a w a y a n d do not desire to b e cursed like the l a n d of C a i n
and be overwhelmed like S o d o m — G o d is too righteous for y o u , for H e
does not like the evildoer a n d will not h a v e p i t y for such, b u t H e loves
the good w h o hear H i s voice a n d keep H i s commandments, for H e is
merciful and pitiful, forgiving all w h o seek H i m sincerely.
With abominable practices they provoked Him to anger (Deut. x x x i i .
1 1 6
16), a t a declining period w h e n there w a s no propriety, a period
during which appeared abominable practices, w h e n there w e r e no good
children, no perfect fathers, no knowledge or understanding, a period
wholly of evildoing, without truth or righteousness, a period w h o l l y of
abominable doings. W o e to those w h o provoke to a n g e r ! B y w h a t t h e y
did in themselves t h e y h a v e prepared for themselves a whole store of
affliction in the final d a y .
I t is good t h a t w e should m a k e for ourselves provision for the other
world, perchance w e m a y be too righteous to receive retribution in the
D a y of V e n g e a n c e ; t h a t w e should observe w h a t the great prophet
Moses has taught us, all of whose w o r d s m e a n life a n d p i t y .
1 0 5
They sacrificed to demons which were no gods (Deut. x x x i i . 1 7 ) —
this concerns the apostate w h o now stand accursed. T h e y destroy the
S a n c t u a r y and p u t a stop to all t h a t is done in it, so t h a t the w o r l d is
without a sanctuary, altar, oblation, burnt-offering, peace-offer­
ings, cereal-offering, sin-offering, incense, p r a y e r , priest—all this
because of the apostate!
O Merciful One, remember our fathers a n d do not let it be left w i t h ­
1 1 7
out inhabitants. T h i s is w h a t the foes h a v e w r o u g h t , seeking to m a k e
an end of it. If relief from them is near, set our heart upon faith in T h e e .
1 1 5 , 1 1 6
As S.P., with var. •)nxJj7'' but v. n. 1 1 3 . As S.P., with var. rrasina and
1 1 7 A
inD'HS', but cf. n. 114. Lit. 'clogged up' (fig. from Ex. xiv. 25). renders 'have
turned it about'. The connotation seems to be that the enemies of the Samaritans
have so interfered with Sam. worship that it is brought to a standstill. There are
many expressions in the Liturgy of this kind, reflecting persecution and intimi­
dation under Romans and under later conquerors, especially the Arabs in the 14th
century.
 154 Book I V God, Man and Sin IV. §§.5,6

L e a d u s in obedience to T h e e , for T h o u hast testified of T h y s e l f t h a t

T h o u dost not forget the covenant w i t h the good (Deut. iv. 3 1 ) .
118
L e t u s m a k e ourselves stand in the s c h o o l h o u s e of truth and not
1 1 9
d e p a r t from it, b u t learn from the teacher w h o is seated in i t .
1 2 0
L e t u s m a g n i f y the reading which takes place in i t , written b y the
great prophet Moses the teacher; w e are the children w h o m our L o r d
chose. Therefore if w e are good children, w e shall learn from this and
t u r n a w a y from all rebelliousness. L e t us strengthen ourselves b y the
keeping of c o m m a n d m e n t s which our L o r d has commanded, and obey
the c o m m a n d s b y w h i c h our L o r d honours us. W o e to the m a n in w h o m
there is the sin of a p o s t a s y , so t h a t his mind turns to an alien g o d !
To gods they had never known (Deut. x x x i i . 1 7 ; T a r g . ) — t o their
o w n distress! T h i t h e r t h e y deviate a n d thence t h e y turn. T h i s is an
evil action t h e y h a v e done b y themselves. T h e y h a d no helper or
deliverer or assistant as the origins of their a p o s t a s y ; of them it is said
therefore, " H e w h o does not k n o w a lord, w h e r e v e r is he to turn his
face ? H e has no one to t u r n to in his affliction, a n d he has no one to
r e m o v e from him his misfortune."
F r o m such men let us b e distant a n d from them flee. A s for the deed
of Cain a n d its consequence here, Cain is recompensed according to his
desert, a n d L a m e c h m u c h more so (cf. G e n . iv. 2 4 ) , and still more he
1 2 1
w h o does not k n o w the T r u e One in w h a t he holds d e a r . W o e to him
122
w h o places himself in the d a r k n e s s of evildoing, for he is confused.
P r a i s e b e to the Merciful One whose mercies are manifold, w h o has
provided us w i t h H i s good a n d crowned us w i t h H i s pity. L e t us w a l k
after the great prophet Moses a n d keep his commandments which he
has t a u g h t us a n d b y w h i c h he has glorified us. L e t us not forget them
all our d a y s !

§.6 § 6. R E P E N T A N C E A N D F O R G I V E N E S S
1 2 3
For (a fire) is kindled ...to Sheol (Deut. x x x i i . 2 2 ) . H e adds force
to it w i t h the w o r d 'beneath'. H e revealed the greatness of the D a y of
V e n g e a n c e a n d the great judgement t h a t will be w r o u g h t then. W e are
unable to comprehend h o w it will be. I t is good for those w h o are to be
delivered then. B y well-doing t h e y h a v e prepared for it. There will be
no fire for them. T h e y h a v e succeeded in s a v i n g themselves b y their
actions; from evil desires t h e y h a v e kept a w a y . T h e y h a v e not been
i n v o l v e d in lies or false speaking. Therefore their L o r d has honoured them.
W o e to those w h o are not so in this w o r l d ! T h e y are troubled a n d in
the D a y of V e n g e a n c e punished. G o d is too righteous for them in H i s
1 1 8 A
IBO'a ("D Ira) is translated in by various terms,'here book', but often 'place of
1 1 9 1 2 0
instruction' or 'synagogue' is meant. Lit. 'is'. The chief activity in the iso rra.
1 2 1 1 2 2 1 2 8
Lit. 'cleaves to'. "jap for *>op. As S.P., with var. *?WIB; cf. also n. 107.
IV. §.( R e p e n t a n c e a n d Forgiveness 155

knowledge and so t h e y h a v e not learned. T h e y c r y to H i m , b u t H e

124
does not answer. T h e y hold the T r u e One in little e s t e e m a n d do
actions t h a t v e x H i m . A c c o r d i n g l y t h e y are punished, for H e recom­
penses e v e r y doer according to his deed.
L e t us return to the T r u e One, for so w e h a v e been told, " A n d return
to the L o r d " (Deut. x x x . 2 ; T a r g . ) , for H e is merciful a n d pitiful a n d
forgives e v e r y penitent one. O people, a w a k e from y o u r sleep a n d do
w h a t the great prophet Moses has t a u g h t y o u , t h a t y o u m a y find rest
in the D a y of Vengeance, w h e n G o d calls.
And there is none that can deliver out of my hand (Deut. x x x i i . 39).
W o e to the sinner when the T r u e One asks him about w h a t he has done.
W o e to the sinner w h e n the T r u e One s a y s to him, " H o w is it t h a t y o u
h a v e deviated in y o u r life ? H o w is it y o u h a v e destroyed w h a t y o u
h a d ? Y o u h a v e no hearing, obedience, reading, p r a y e r , supplication,
pleasing action." F o r the L o r d will j u d g e e v e r y doer whether h e has
done good or b a d . H e w h o has m a d e himself a god to help him, let it
come on that d a y ! H e w h o has m a d e a g o d w i t h his o w n h a n d a n d
worships it, let it come a n d deliver h i m !
And there is none that can deliver out of my hand (ibid.)—he w h o has
set u p a god for himself in the desire of his h e a r t — A n d there is none
that can deliver out of my handl—he w h o makes a n i m a g e according t o
the likeness of H i s light, woe to him then! H e has none to deliver out
of m y hand. H e w h o has set his pleasure on a n y besides me, w o e to h i m
then! H e has none to deliver out of m y hand.
W h e r e is there the like of Moses a n d w h o c a n c o m p a r e w i t h Moses
the servant of G o d , the faithful one of H i s House, w h o dwelt a m o n g
125
the a n g e l s in the S a n c t u a r y of the Unseen ? T h e y all honoured him
w h e n he abode w i t h them. H e w a s supplied from their provisions,
satisfied from them. H e w a s brought right in a m o n g them. H e w a s a
h o l y priest in t w o sanctuaries. B e c a u s e of him t h e y assembled a n d the
w o r l d trembled before him when he m a d e proclamation, w h e n it h e a r d
t h e voice of his L o r d a n d the voice of the great prophet Moses too.
126
T h e unseen powers were a s t o n i s h e d and all the revealed things w e r e
1 2 7
troubled. T h e great prophet Moses fasted; the l i v i n g rejoiced for h i m ;
the dead were afraid of him. W h e n he received the first tablets the
128
angels w e r e in a t t e n d a n c e a n d he carried the tablets in his hands.
1 2 9
W h e n he got the new ones after the deed of great g u i l t the lightning
flashed a t it a n d he wore the brightness of light. I n t h a t fast he w a s

1 2 4 1 2 8
Aph. root "J^T. Living ones, common fig. for 'angels', but cf. the next usage
1 2 6 1 2 7
of the word. Or 'dismayed'. Not 'angels' in view of the contrast here;
1 2 8 A
cf. n. 125. Dubious; 1^1) seems to have no connection with ian other than a
phonetic one. The tradition, however, of attendant angels at the giving of the Tablets
1 2 9
is a Sam. one (Liturgy, passim). I.e. the calf making.
156 Book I V God, Man and Sin IV. §.6

crowned sevenfold; his heart rejoiced in these (seven). H e received

w h a t he desired. T h e congregation remained and repentance w a s
accepted. T h e T r u e One appeared to him a n d proclaimed ten mercies;
he informed A a r o n t h a t his status w a s perpetual. Therefore he fasted
the second d a y a n d m a d e all Israel fast in it throughout all the genera­
tions of the w o r l d .
L e t u s observe the great prophet Moses descend from Mount Sinai
on the d a y of the fast, the light dwelling on his face a n d the t w o tablets
in his hands. H e sat on a great throne a n d w r o t e w h a t his L o r d h a d
t a u g h t him. H e h a d learned a t a schoolhouse among the angels. F r o m
their store he h a d been supplied. A t their table he h a d sat and w i t h
their b r e a d he h a d been satisfied. H e h a d w a s h e d in their trough a n d
he h a d been established in their dwelling place. Therefore he fasted in
t h a n k s g i v i n g a n d m a d e the congregation to fast w i t h him. H e m a d e
this a m a t t e r for commemoration unceasing.
H a p p y are t h e y w h o observe it a n d do not overlook it. W o e to those
w h o turn from i t ; t h e y will destroy themselves a n d cut off their o w n
fruit. A b o u t this our L o r d has t a u g h t u s in H i s Scripture through H i s
prophet. W h e r e is there the like of Moses a n d w h o c a n compare w i t h
Moses the prophet the like of w h o m has not arisen and will not arise ?
L e t us all together embrace the T r u e One a n d not s t r a y from H i m ,
for w e are good children; our L o r d has chosen us and m a d e us H i s v e r y
o w n out of all nations.
Cain is not our forefather, t h a t w e should b e forbidden. N o r are w e
130
the descendants of E n o c h t h a t w e should b e d e l i v e r e d , nor of Cush
131
t h a t w e should be e n s l a v e d , nor of N i m r o d t h a t w e should be brought
low, nor of the T o w e r Builders t h a t w e should be scattered, nor of the
people of S o d o m t h a t w e should be b u r n t , nor of the E g y p t i a n s t h a t
w e should b e afflicted, nor of the A m a l e k i t e s t h a t w e should be smitten,
nor of K o r a h t h a t the earth should swallow us up. W i t h w h a t m i n d
1 3 2
could w e b e i n v o l v e d in evil things ?
1 3 3
W h e n J u d a h g a v e himself u p to evil, he begot E r a n d O n a n , who
died turning from the good. W h e n R e u b e n became involved in rebell­
ion, he destroyed his fruit and his status passed a w a y a n d G o d w a s too
righteous for h i m !
If it h a d not been for J o s e p h , H e w o u l d not h a v e accepted their
repentance from them, b u t it w a s said from the mouth of the prophe­
134
tic one, "Let Reuben live, and not die" (Deut. x x x i i i . 6 ) and "Hear,
0 Lord, the voice of Judah" (Deut. x x x i i i . 7).
N o , w e are the descendants of N o a h , following the good; w e w e r e
not born a t the time of the F l o o d . W e are the descendants of A b r a h a m
1 3 0 A 1 8 1 A
po^ona seems out of context. So MSS and ; 1. as neg ? So , or 'accursed'.
38
Suggesting that this would be difficult in view of such heredity. 1 I.e. as S.P._
1 8 1 1
L X X & Syr. As S.P., with var. n ?!.
IV. §.6 R e p e n t a n c e a n d Forgiveness 157

following his circimcision; w e were not born w h e n he w a s uncircumcis-

e d — w e are not like the Ishmaelites in t h a t repect! O u r L o r d w o u l d not
be pleased w i t h that. Abraham gave all he had to Isaac his son ( G e n .
1 3 5
x x v . 5; T a r g . ) .
L e t us keep close to the presence of t h e T r u e One. S h a l l w e g i v e
Ishmael a share from his father in w h a t w e do ? S h a m e on us if w e d i d
136
so! W e are the descendants of I s a a c following the B l e s s i n g . Shall w e
leave the place desolate ? W h y so ? E s a u has no p a r t in t h e birthright
that is ours. Shall w e establish a portion for h i m ? Indeed w e shall n o t !
H e w h o sold his birthright for personal aggrandisement—shall w e
return a portion to h i m ? W h y should w e ? W e a r e t h e descendants of
J a c o b of w h o m it w a s said, "A quiet man, dwelling in tents" (Gen. x x v .
1 3 7
27). A n d w h a t are the tents ? T h e tent of I s a a c , the tent of A b r a h a m .
Shall w e forsake knowledge ? I t would not be r i g h t ! W e a r e t h e d e ­
scendants of J o s e p h following trial. S h a l l w e leave his kingdom ? T h a t
would not be right!
These, then, a r e the good forefathers. I t w o u l d not be right for us to
learn from a n y b u t them. W e m u s t do no e v i l — t h a t w o u l d not be fitt­
ing! W e are the descendants of good m e n , all of t h e m holy.
If w e forsake our fathers, w e w o u l d be like a n errant a n d disobedient
child a n d our fathers would assist in our destruction a n d not h a v e p i t y
for us a n d would not s a v e us. W h o is there t o h a v e compassion for one
w h o has no^'consideration for himself ? H e w h o does not listen to t h e
T r u e One—how will his voice be heard ? H e w h o does a w a y w i t h piety,
w h o will p i t y him ? W h e n the son of Shelomith blasphemed the n a m e ,
he w a s stoned ( L e v . x x i v . 1 1 ) . W h o h a d p i t y for h i m ? W h e n Z i m r i
the adulterer defiled the circumcision Phinehas speared h i m ( N u m .
x x v . 8). W h o h a d p i t y for h i m ? W h e n J o s h u a slew A m a l e k a n d
A m a l e k w a s smitten ( E x . x v i i . 1 3 ) , w h o h a d p i t y for h i m ? W h e n K o r a h
opposed t h e great prophet Moses a n d the earth s w a l l o w e d h i m u p
( N u m . x x v i . 1 9 ) , w h o h a d p i t y for h i m ?
I k n o w that w e are like them, since w e a r e a l w a y s repeating sin,
b u t all these people were taken b y one deed a n d t h e y d i d not remain in
evil, except for that d a y alone. H o w long, h o w long will the T r u e O n e
138
be l e n i e n t w i t h us and w e do not k n o w H i s g l o r y ? H o w long will t h e
T r u e One be easy with us a n d w e do not t u r n b a c k from a p o s t a s y ?
H o w long will the T r u e One be easy w i t h us a n d w e do not observe
w h a t H e h a s t a u g h t us ? W o e to us if w e do not m a k e our w a y to t h e
T r u e One a n d obey H i s commandments, for in H i m is our life!

1 3 5 1 8 6
I.e. as S.P., L X X , Syr. Or nrma originally nmiaa ? The latter seems more
1 3 7 1 3 8
natural to the context. As S.P., with var. aTS' and o'Vnxn. For this
meaning, cf. Bibl. Heb. Niph., root ns*l.
 158 Book I V God, Man and Sin IV. §.7

§ 7. P R A I S E T O T H E C R E A T O R

N o w , O Israel, hear of the l a w s , t h a t y o u m a y be like y o u r fathers

a n d b e called 'good son'. And he kept my charge, my commandments,
my statutes, and my laws (Gen. x x v i . 5)—that is action that pleases
( G o d ) ! B y it the T r u e One glorifies a n d makes y o u r descendants m a n y .
For my servant Abraham's sake (Gen. x x v i . 2 4 ; T a r g . ) — h i m w h o hears
the voice of his L o r d H e wholly magnifies! So that the Lord may bring to
Abraham (Gen. xviii. 1 9 ) — H e g a v e him r e w a r d according to his action.
What He has promised him (ibid. T a r g . ) — t h i s is a perfect covenant,
m a g n i f y i n g him a n d his descendants.
T h e s e are the w o r d s w h i c h Moses spoke in connection with A b r a h a m
—That he may charge his children and his household after him (ibid.
T a r g . ) . T h e t w o of them m a d e a covenant w i t h the T r u e One—Do not
1 3 9
harass Moab, nor contend with them (Deut. ii. 1 9 ) .
H e said, "For now the Lord has made room for us" (Gen. x x v i . 2 2 ;
T a r g . ) : "Look down from thy holy habitation, from heaven" (Deut. x x v i .
1 4 0
15). A l l these w o r d s the great prophet Moses included in the one
1 4 1
sentence in this S o n g — J a c o b shall eat and be filled (Deut. x i v . 2 9 )
1
w i t h w o r d s of praise, (and) waxed fat in prosperity, and kicked ** (Deut.
x x x i i . 1 5 ) through the blessings.
E x c e l l e n t the mouth of Moses in praise! A f t e r he h a d expounded the
ten prophecies, he spread out his hands before his L o r d and proclaimed
aloud w i t h heart and soul filled w i t h fear, " O T h o u w h o hast crowned
m e w i t h T h y light a n d magnified m e w i t h wonders and honoured m e
w i t h T h y g l o r y a n d hid m e in T h y p a l m and brought m e into the
S a n c t u a r y of the Unseen a n d vested m e w i t h T h y name, b y which
T h o u didst create the world, a n d revealed to m e T h y great n a m e a n d
t a u g h t m e T h y secrets, entrusted m e over w h a t T h o u hadst chosen,
addressed m e face to face, appointed m e to hear, illumined m y heart
w i t h knowledge, charged m e w i t h the m a k i n g of a s a n c t u a r y , a dwell­
ing for the g l o r y of T h y kingship a n d a dwelling place of the angels,
a n d didst purify m y tongue for the sanctifying of T h e e , didst cleanse
m y heart for p r a y i n g — m a k e m e w o r t h y as I w a s w h e n I began, a n d
end as T h o u didst promise, t h a t I m a y keep the commandments w i t h
1 4 3
p o w e r a n d also w i t h m i g h t a n d p u t into practice T h y l a w s and pro­
perly c a r r y out the proclaiming of t h e m a s T h o u didst c o m m a n d me,
for T h o u didst appoint m e for this a n d charged m e thus.

1 3 9 1 4 0
But S.P. 03 linn "7K1 Disn VK, this representing Moses' covenant. As S.P.
1 4 1 1 4 2
but Aram, p n s for Heb. tjpon. As S.P., but sing. A ' a s lively'; according
W
11
to the exegesis here. B i n does not mean 'kicked' (as A.V., R.S.V. etc.), but 'was
1 4 3 A
prosperous', a more suitable rendering. So ; cf. Gen. Rabba s. 98 for ••'yn "B in
a similar sense.
IV. § . 7 Praise to the Creator 159

A n d now open m y mouth a n d I shall begin w i t h the praise of T h e e

in this S o n g at T h y c o m m a n d , "Do ... the Lord?" (Deut. x x x i i . 6 ) —
magnificence incomprehensible! T h e great prophet t a u g h t it to the
descendants of J a c o b . See h o w his fertile m i n d m a d e this statement
and m a d e it an element in the praise. H e started w i t h i t ; w i t h this he
sought to combine the t w o names as o n e — E L O H I M a n d Y H W H . G e n ­
esis and A d a m , i.e. Creation a n d the F o r m w e r e perfect in praising.
A d a m praised, Creation w a s m a d e glorious. Moses praised, the angels
rejoiced and said, "Praise the L o r d " . T h e glory a n d all the angels then
praised and ascribed greatness to our G o d . W h a t he said there he said
again here—"Do ... the Lord?" (ibid.), all of it magnified b y him. I t is
from the Beginning a n d likewise it will be on the D a y of V e n g e a n c e .
T h e T r u e One said, "And God spoke" (Gen. viii. 1 5 ) , a n d the founda­
tions of Creation trembled. W h e n H e said, "I am the Lord" ( E x . x x . 2 ) ,
all Israel were afraid. W h e n H e said, "Do ... the Lord?" (Deut. x x x i i . 6)
the creatures and all Israel prostrated to praise H i m . B e c a u s e H e said,
"Then Moses spoke in the ears of all the assembly of Israel" (Deut. x x x i .
30) and further "Give ear, 0 heavens" (Deut. x x x i i . 1 ) , "And let the
earth hear" (ibid.), he included them all w h e n he said "Do ...the Lord?"
(Deut. x x x i i . 6). I n his praises he included heaven a n d earth because
he w a s praising the L o r d of the world.
Therefore let us bless our L o r d . H a p p y are w e in so doing, for H e is
144
merciful and pitiful, doing good to H i s beloved and g i v i n g relief to
those w h o praise H i m . Magnified for ever is the great prophet Moses
w h o revealed to us in his praising the w o r d which he said m i g h t i l y —
1 5
"Is not he your father, and your owner?" * (Deut. x x x i i . 6 ; T a r g . ) . H e
5
started w i t h the w o r d H A - L O — a great w o r d all of it. A t all times
1 4 6
and occasions he began w i t h it a n d ended w i t h i t .
H e instructed Israel in a great s e c r e t : — H e for the Creation, A L A F
for the D a y of V e n g e a n c e ; H E began a n d A L A F ended! S o H e said,
1 1
"For the Lord will judge" * (Deut. x x x i i . 3 6 ) . H e w h o m a d e the F o r m
to develop will j u d g e it! Therefore the great prophet Moses said this
word there. A l l w h o heard it prostrated before him a n d he said t w o
words, Your father and your owner. H e m a d e it a subject of remem­
brance for Israel. Israel is my firstborn son ( E x . iv. 2 2 ) w h o sought
p i t y from their L o r d for themselves. Honour your father and your mother
( E x . x x . 1 2 ) — a l s o pointed references to the T r u e O n e ! "And your
owner", H e said, t h a t Israel m i g h t be exalted a n d receive good from
their L o r d . L e t e v e r y m a n w h o has a possession h a v e concern for it
and mean to increase it a l w a y s ! L e t e v e r y o n e w h o sees h i m b e desirous.
1 4 4 1 4 5 A
Or 'room'. Not, in the Sam. view, 'creator' as R.S.V. and similarly A.V.
1 4 6
always JUU. He means the sense of xV?n, which in Sam. always = o , and not the
1 4 7
actual word. R.S.V. 'vindicate'. According to the Sam. interpretation of this
verse, the meaning is clearly 'judge'.
 160 Book I V God, Man and Sin IV. §.7
A s G o d cares for Israel, so is H e their O w n e r a n d Israel are m a d e great
if t h e y keep H i s commands. G o d m a k e s Israel great, for H e is their
o w n e r a n d Israel are magnified through knowledge of their L o r d .
T h e y w a l k after y o u , for y o u r L o r d is y o u r owner a n d they learn
from y o u r words. If y o u o b e y H i s voice, y o u will be a prince over all
the nations (cf. D e u t . x x v i i i . 1 ) , for y o u r L o r d has chosen y o u . W h o can
estimate y o u r status ? Y o u r L o r d is y o u r owner a n d y o u r enemies fear
y o u . If y o u obey H i s voice, w h o will be like y o u , O Israel, for y o u r L o r d
is y o u r owner. Y o u will dwell securely if y o u keep H i s commandments.
L e t us stop w h e r e w e are a n d listen to the T r u e One, for our L o r d
a n d O w n e r is merciful t o w a r d us. L e t us b o w to the ground a l w a y s
before the L o r d our G o d a n d p r a y to H i m in great reverence a n d praise
H i m w i t h p u r i t y (of heart), perchance w e m a y be forgiven, for H e said,
"Circumcise therefore the foreskin of your heart" (Deut. x . 1 6 ; T a r g . ) .
L e t us follow after the great prophet Moses w h o leads us well, for our
L o r d sent him to us. W h e r e is there a prophet like Moses, w h o w a s a
good father to all Israel, bringing t h e m u p a n d caring for them, aton­
ing for them in his fast a n d also g i v i n g them life through his prayer.
H e delivered t h e m from the h a n d s of their enemies a n d established
t h e m in perfect faith. H e w a s a good physician, healing a n d g i v i n g
r e w a r d . T h e E l d e r s he honoured, the men he strengthened, the y o u n g
he illumined, the infants he brought up, the y o u t h s he m a d e strong,
the children he kept alive. W h e n he prophesied, he delivered them;
w h e n he received the tablets he s a v e d t h e m ; H i s w o r d s were from the
1 4 8 1 4 9
w o r d s of his L o r d . B e l i e v e in h i m — y o u will be safe from all w r a t h ,
in the D a y of V e n g e a n c e y o u will find rest; in the fire y o u will not be.
I t will h a v e no p o w e r o v e r y o u .
1 6 0
H e w h o believes in him believes in his L o r d . W o e to us if w e do
not remember t h a t . L e t us believe in the L o r d a n d in Moses H i s ser­
1 6 1
vant. L e t us consider the great prophet Moses when he said, "Who
made you and established you" (Deut. x x x i i . 6). H e p u t B A first a n d
1 6 2
YUD, this time he has t a u g h t the world t h a t it is a divine word.
1 6 3
H e w h o understands it k n o w s t h a t all w a s m a d e b y i t a n d renewed
b y it, a n d b y it all returns to its origin. H e said, "Who made you"; he
d i d not s a y " G o d " or " L o r d " . I n one S c r i p t u r e he established the
n a m e , a n d so he w a s called b y the T r u e One 'prophet'. T h e great
prophet Moses praised G o d w i t h this phrase a n d m a d e k n o w n t h a t
H e is the M a k e r of a l l — w h o deals j u s t l y (Deut. x x x i i . 4), the Doer of
wonders, the D o e r of miracles ( E x . x v . 1 1 ) , 'the Lord our God is one
Lord' (Deut. v i . 4). A l l the people h a v e seen w h a t I do for y o u . G r e a t
signs like these h a v e never been w r o u g h t !
1 1 8 1 4 8 1 5 0 1 6 1
Cf. John xiv. 10, 24. Cf. John iii. 16, etc. Cf. John xiv. 1. The first
1 6 2 1 5 3
two tenets of the Sam. creed. I.e. the first letters of •jawi. Cf. John i. 3; in
later Sam. doctrine Moses is certainly the Logos or Pre-existent Word.
IV. §§. ,8 7 T h e Compassion of G o d 161

W h e n the great prophet Moses heard this statement, he said to

Israel, "Who made you" (Deut, x x x i i . 6 ) . and did the signs in the sight
1 5 4
of the people ( E x . i v . 3 0 ) . Therefore he said "who made you" a n d
completed this praise b y s a y i n g "And established you" (Deut. x x x i i .
6 ) — a significant w o r d , w i t h o u t defect. E v e r y craftsman in the w o r l d
has a defect in his skill, b u t the w o r k s of our L o r d are blemishless.
Praise be to the M a k e r w h o perfected Creation a n d h a d no other g o d
w i t h H i m . Honoured be the great prophet Moses whose m i n d reflected
w h a t pleases G o d . H e said, "The Lord alone" (Deut. x x x i i . 1 2 ) — H e
1 6 5
has no place in which H e is k n o w n a n d no a r e a in w h i c h H e is recog­
nized ; H e does not reside in a p l a c e ; H e is d e v o i d of a n y locality.
B y H i s great p o w e r H e created all places. B y this statement Moses
makes k n o w n t h a t H e has no place where H e c a n b e sought. Therefore
he said, "The Lord alone" (ibid.); w h e r e v e r H e is sought H e is to be
found. H e reinforced this statement w i t h an important sentence a n d it
is t h a t there is no alien god w i t h H i m (Deut. x x x i i . 3 9 ) . A n y t h a t is
156
apart from H i m is a l i e n a n d false, a n d has no p a r t in the d i v i n i t y .
G o d created w i t h o u t helper; H e m a d e w i t h o u t a n y associate; H e
formed without using a n y model; H e is one in H i s d i v i n i t y , peerless
in His primordial state. H e has no p a r t n e r ; H e formed w i t h o u t using
a n y model in a n y t h i n g H e m a d e .
L e t us understand all this in great faith a n d testify a n d s a y , " T h e r e
is only one G o d . "

§ 8. T H E C O M P A S S I O N O F G O D §.8

L e t us see the great prophet Moses standing before the congrega­

tion, saying, "See now that I, am He" (Deut. x x x i i . 3 9 ) . W o e to those
w h o worship alien gods, w h o h a v e set u p for themselves images to
worship. W o e to the alien gods w h e n the T r u e One reveals Himself.
T h e y will not s u r v i v e ! G r e a t is this praise which Moses uttered, w h o l l y
of dread a n d fear.
And there is no god beside me (ibid). L e t the creations submit a n d
k n o w t h a t they are going where those apostates are w h o disbelieved
and said t h a t there is another god like H i m . T h e y will be in severe
affliction! T h e heavens s a y , " I n our p o w e r is retribution for this. F o r ­
eign gods w e h a v e not accepted or helped." T h e stars s a y likewise, " W e
h a v e not shone on foreign gods a n d h a v e not magnified t h e m . " T h e
sun a n d moon also s a y in like vein, " W e h a v e not h e a r d of foreign
gods." E a r t h a n d w h a t it contains also s a y , W e h a v e not accepted
foreign gods a n d there has been no sacrifice to them on u s . " W i t h w h a t
1 6 7
recompense shall t h e y be recompensed for this ?
1 5 4 1 6 5 1 5 6
As S.P., with var. mms. Lit. 'corner'. From J;ev6<;; cf. Jew. Targ.
1 5 7
The 1st person seems unsuitable; 1. irviK.
162 Book I V G o d , M a n and Sin IV. §.8

A n answer comes in the mouth of the T r u e One, " F r o m the beginn­

ing the end has been prepared." Magnified be the great prophet Moses,
the faithful one w h o t a u g h t all this a n d revealed it in the Song. W o e
to those w h o worship foreign gods a n d m a k e them their trust and seek
deliverance from them. L e t us flee from them and not be near them,
188
perchance w e m a y be d e l i v e r e d in the D a y of Vengeance.
/, even I, am He; magnified be the s a y e r of it! T h e world shakes.
/ am who I am ( E x . iii. 1 4 ) opened the c i t y of deliverance.
J , even I, am He opened the c i t y of Sheol.
/ am who I am delivered a n d punished. / , even I, am He slew and
m a d e alive.
I am who I am, I g a v e relief a n d I troubled. I, even I, am He, I
s a v e d a n d I destroyed.
/ am who I am delivered Israel from all affliction.
W o e to P h a r a o h a n d all the E g y p t i a n s w h e n this great name w a s
revealed a n d Moses the M a n entered Pharaoh's presence w i t h it. H e
t r i u m p h e d over Pharaoh's m i g h t a n d terrified him. S o when the T r u e
One appeared and the world heard the words / , even I, am He, all the
w o r l d perished then. T h e good were delivered and all the evil suffered
retribution. Blessed are t h e y w h o obey a n d woe to all w h o rebel. T h i s
is a merciful G o d a p a r t from w h o m there is no other.
L e t us submit before H i m and worship H i s greatness. T h i s is a true
1 8 9
prophet sent from G o d . Blessed are t h e y w h o believe in H i m . L e t
us love H i m a n d keep H i s commandments, t h a t our L o r d m a y love us
a n d send us deliverance.
See the great prophet Moses completing the praise in this Song. H e
said, "Praise his people, 0 you nations" (Deut. x x x i i . 4 3 ) . T h e n all of
t h e m b o w e d , worshipped and sought relief. W h e n Moses the M a n
finished the w o r d s of the praise a n d all the hosts of creatures were
gathered w i t h him a n d the congregation of Israel w e r e present to hear
in order to learn w i t h reverence, he began to reprove them, t h a t they
m i g h t b e increased a n d not forget this statement. H e employed ten
expressions to reprove, from the light of the T r u e One, w i t h perfect
mind. Proclaim t h e m a n d g i v e thanks to y o u r L o r d and magnify the
prophet w h o t a u g h t y o u thus.
160
Ask your father and he will show you (Deut. x x x i i . 7; T a r g . ) w h a t
H e h a s done for y o u r sake, t h a t y o u m a y k n o w it all.
Your elders and they will tell you (ibid; T a r g . ) the decrees, statutes,
j u d g e m e n t s a n d all the l a w s , a n d w h a t is too wonderful for y o u . T h e y
w i l l direct y o u to H i m a n d for y o u r sake y o u will be called illumined
a n d wise, a n d will teach those w h o come after y o u .
You waxed fat, you grew thick, you become sleek (Deut. x x x i i . 1 5 )
w i t h food unfried, w i t h drink not gulped.
1 5 8 1 5 8 1 8 0
I.e. Niph. for o'rann. Cf. John and I John, passim. For •pin'.
IV. §.8 T h e Compassion of G o d 163

1 6 1
The Lord saw it, and spurned (Deut. x x x i i . 1 9 ) . H e appeared w i t h
manifold wonders and spurned w i t h judgements. H e appeared w i t h
wonders in order to m a g n i f y y o u a n d spurned w i t h judgements in order
162
to strengthen y o u , because of the provocation of his sons (ibid.) —a
w o r d of reproof. A l l the congregation submitted before this statement.
H e included the daughters too w i t h the sons (ibid.). T h e y w e r e all
included in this statement—children in whom is no faithfulness (Deut.
x x x i i . 2 0 ) , severe condemnation. W o e to a m a n w h o is not a w a k e n e d
(by it).
They have stirred me to jealousy with what is no god (Deut. x x x i i . 2 1 )
through evil desire. W o e to them for w h a t t h e y h a v e done. They have
provoked me with their idols (ibid.) ten times and t h e y did not stop doing
1 6 3
so. I said, " I will be wrathful w i t h t h e m " b u t I reverted to m y
promise through the p r a y e r of Moses and h a d p i t y for them. I will
obliterate from men their m e m o r y t r u l y . T h e covenant w i t h their fa­
1 6 4
thers I held o v e r for them.
See h o w merciful and pitiful is this great K i n g w h o does not reject
the deed of those w h o deal w i t h H i m .
Moses himself w a s submissive and he reproved the congregation of
Israel, so that t h e y should learn the truth and these w o r d s be in their
heart, and t h a t t h e y should hold fast to them a n d know them in your
heart that, as a man disciplines his son, the Lord your God disciplines you
(Deut. viii. 5; T a r g . ) . W h a t great compassion y o u r L o r d shows to y o u !
Y o u too should show compassion to yourself a n d w a l k after the t r u t h
and keep it, that it m a y keep y o u . H e a l all w h o are sick—the S c r i p t u r e
of the great prophet Moses will heal w i t h medicine prepared b y the
165
T r u e One. Deliverance is m a d e s m o o t h for those w h o are led w i t h
1 6 6
him, for it is borne in a wholly beneficial w a y . A good guide does not
go a s t r a y in the w a y of those w h o please G o d .
Merciful and pitiful is this great K i n g w h o magnified H i s prophet
and increased him in everything.
Merciful and pitiful is this great K i n g w h o honoured H i s prophet
and entrusted him w i t h H i s property.
E x a l t e d is the great prophet Moses, the faithful one w h o w a s in the
light of the T r u e One! H e began to reprove all Israel, s a y i n g first of all,
161
"Ask your father, and he will show you" (Deut. x x x i i . 7; T a r g . ) w h a t
H e has done for y o u r sake, for the T r u e One said, "Israel is my first­
168
born son" ( E x . iv. 2 2 ) . H e perfected them w i t h m i g h t a n d m a d e
t h e m strong in all t h a t is good.
Praise the great K i n g w h o called Israel My firstborn son, t h a t H e
might g i v e them all glory, as did A b r a h a m . S o G o d appointed a n d
1 , 1 1 8 2 1 8 8 A
As S.P., with var. y ni\ et seq. As S.P., with var. 0TO3H. 'I will discard
1 8 4 A 1 8 5 1 8 8 A
tbem'. So ; or 'made easy for them'. From Latin 'regulare' ? So for
1 6 7 1 , 8 A
cf. Jew. Targ. xbww ? For iim. 'my special people'.
164 Book I V God, Man and Sin IV. §.8

A b r a h a m g a v e all t h a t w a s his to I s a a c his son (Gen. x x v . 5) of the

fullness of his father's position. H e w a s w o r t h y to receive his inherit­
ance. L i k e w i s e it w a s done for his descendants. H e called their n a m e
Firstborn son a n d assembled t h e m to H i m . T h i s is a merciful G o d and
there is no other beside H i m . H e honoured Israel w i t h all exceeding
good.
Ask your father and he will show you (Deut. x x x i i . 7 ; T a r g . ) a n d y o u r
heart will rejoice a t w h a t G o d has done for y o u .
H o w H e has perfected y o u w i t h g l o r y ! H o w H e has supplied
y o u from H i s good!
H o w H e has fed y o u b r e a d from h e a v e n ! H o w H e has given y o u
rest on the S a b b a t h !
1 6 9
H o w H e has g i v e n y o u j o y in the F e s t i v a l s ! H o w H e has given
y o u His own handwriting!
H o w H e slew y o u r foes before y o u ! H o w H e protected y o u w i t h
the cloud!
H o w H e divided the sea a n d m a d e y o u go through it! H o w H e
sweetened for y o u the w a t e r of M a r a h !
H o w H e g a v e y o u w a t e r from the rock to drink! H o w H e turned
the curse into blessing for y o u !
More t h a n t h a t , H e m a d e y o u to hear H i s voice from heaven and
y o u h e a r d H i s w o r d s from the midst of the fire. Declare this glory and
1 7 0
change y o u r heart a n d g i v e thanks to G o d for all these gifts and
k n o w t h a t no people out of all the peoples in the world h a v e been
honoured like y o u . If y o u ask y o u r fathers, y o u will be a good son.
Y o u will b e in faith, y o u a n d y o u r sons.
T h e great prophet Moses said, "Remember thy servants Abraham,
Isaac and Jacob" (Deut. ix. 2 7 ) , the perfect ones. When your son asks
you ( E x . xiii. 1 4 : D e u t . v i . 2 0 ; T a r g . ) about w h a t G o d said, Ask your
father and he will show you (Deut. x x x i i . 7 ; T a r g . ) w h a t Moses said.
|$ L e t us g i v e t h a n k s to our G o d w i t h great faith a n d exalt H i s great­
ness a n d hear the statement of Moses a n d be illumined b y it, perchance
w e m a y receive m e r c y .
Your elders, and they will tell you (ibid: T a r g . ) , for G o d t a u g h t them
through the great prophet Moses, so t h a t t h e y were perfect. A b r a h a m
told y o u here the n a m e which led me. D o not profane it. T h e circumci­
sion w h i c h w a s holy to m e do not defile. G o d has blessed; do not flee
the Blessing a n d bring about the Curse. H o n o u r the presence of an
E l d e r if he is wise.
L e t us g i v e t h a n k s to the Merciful G o d w h o magnifies all H i s beloved
a t all times. G l o r y be to the great prophet Moses w h o said, "You waxed

169 A 1 , 0
et seq. MSS ja ( u), as Syr. ^o, (uo, infrequently for na. MSS "?» "sn:
1 A
probably 1. "[ib ? "si ( 'in your heart').
IV. §.8 T h e Compassion of G o d 165

fat, you grew thick" (Deut. x x x i i . 1 5 ) . H e a d d e d weight to this expres­

sion b y s a y i n g "You became sleek" (ibid.). E v e r y o n e w h o sees some­
thing good is praised. A s a child obedient to his teacher w a s Moses t o
his L o r d , and so Israel seek to be. Y o u w e n t forth from E g y p t laden
w i t h blessings, a perfect possession. Of H i s wealth y o u received. L i k e w i s e
y o u will come to the land of C a n a a n a n d possess all its g l o r y ; houses
filled w i t h e v e r y good thing are prepared for y o u . B e sincere t o w a r d
G o d in thanksgiving a n d s a y w i t h heart full of reverence, " T h e r e is
only one G o d . "
L e t us w a l k after the great prophet Moses a n d listen to w h a t he s a y s ,
perchance w e m a y live b y w h a t he has t a u g h t us. L e t us listen to h i m
as he begins w i t h this reproof:
The Lord saw it, and spurned (Deut. x x x i i . 1 9 ) . W h e n H e s a w t h e m
grumbling a t the sea, H e w a s lenient w i t h them, for t h e y were in con­
siderable distress a n d there w a s a storehouse of c a l a m i t y manifested
in the desert. "Let us alone" ( E x . x i v . 1 2 ; T a r g . ) : "Let us choose a
captain and go back to Egypt" ( N u m . x i v . 4 ; T a r g . )—thus t h e y
grumbled in E l i m , b u t H e w a s patient w i t h them a n d m a d e it a rest­
ing-place for them.
I t w a s an unpleasant garden t h e y planted there—"Who will give us
meat to eat ( N u m . x i . 1 3 ; T a r g . ) w h e n w e eat, provision to s a t i s f y ? "
A n d they grumbled again in R e p h i d i m , b u t H e did not trouble them,
for they were hostile and quarrelling b a d l y . T h e y quarrelled thus w i t h
the great prophet Moses: "Give us water" ( E x . x v i i . 2 ; T a r g . ) ; "Will
(you put out) the eyes of these men?" ( N u m . x v i . 1 4 ) ; "They are almost
ready to stone me" ( E x . x v i i . 4 ) ; "Then Moses and Aaron fell (on their
faces)" ( N u m . x i v . 5). T h o s e w h o quarrelled there quarrelled again here.
More than t h a t ! These are your gods ( E x . x x x i i . 4 , 8 ) — h e received (the
gold), and the people feasted a n d worshipped ( E x . x x x i i . 4 - 6 ) . The
Lord saw it, and spurned (Deut. x x x i i . 1 9 ) . H e observes a n d H e h a s
patience; H e a l w a y s pities and is lonsuffering. H e is only patient,
perchance there m a y be a remnant w h o will m a g n i f y the T r u e One w i t h
regard to w h a t H e commanded.
W e should be a remnant w h o m their L o r d seek, a n d not b e a remn­
ant w h o m their L o r d hates. T h e chosen ones are hidden a w a y a n d our
L o r d is too righteous for us, for w e were chosen b u t w e w e r e unwilling.
L e t there be no grumbling against the T r u e O n e !
L e t us b o w to the ground before our M a k e r a n d O w n e r a n d let us b e
like the great prophet Moses when he prostrated a n d worshipped. L e t
us p a y attention to him as he s a y s , "Because of the provocation of his
1 6 2
sons and his daughters" (Deut. x x x i i . 1 9 ) through evildoing. So all
the people took off the rings of gold ( E x . x x x i i . 3 ) — b o t h sons and d a u g h t ­
ers together. T h u s they were speedily slain a n d thus it happened in
Midian. E v e r y w o m a n w h o w a s married—she w a s the beginning of the
i66 Book I V God, Man and Sin IV. §.8

evildoing (as y o u see in) Take off the rings of gold which are in the ears
of your wives ( E x . x x x i i . 2 ) . T h e daughter w h o w a s unmarried w a s not
included anong them. T h u s H e said, "Sons and- daughters" (Deut.
x x x i i . 1 9 ) meaning the women and the men w h o were involved in the
evildoing.
T h a n k s b e to the E t e r n a l One, w h o is everlasting w i t h all genera­
tions a n d their successions. L e t us g i v e thanks to H i m for H i s abundant
goodness a n d favour, w h o sent a righteous prophet to reveal all glory
to us.
Children in whom is no faithfulness (Deut. x x x i i . 2 0 ) — Z i m r i the
adulterer, head of a father's house ( N u m . x x v . 1 4 ) , w a s an evil chief
1 7 1
from a permitted t r i b e .
Consider w h a t w a s said b y J a c o b concerning it, in connection w i t h
1 7 2
For in their anger they slay (Gen. x l i x . 6; T a r g . ) a k i n g . Therefore the
T r u e One further spoke prophetically, " H e w h o steals his father's secret
173
has no security and has no consideration for his b r o t h e r . " W h a t will
become of him ? H e w h o thinks in his mind t h a t he will break the fence
of the T r u e One, w h a t will his future be ? If it h a d not been for God's
p i t y , on account of J o s e p h ' s p u r i t y , w h a t w o u l d h a v e happened to
h i m ? A n d to his father, for Simeon w a s like C a i n ? Therefore it w a s
said, "Children in whom is no faithfulness" (Deut. x x x i i . 2 0 ) . H e reprov­
ed them all for the shameful doings of Simeon, a n d of R e u b e n too.
W h a t w a s it R e u b e n did to his father ? H e stole a w a y his righteousness
a n d polluted his bed. Therefore H e said, "Children in whom is no faith­
fulness" (ibid.), for there are t w o coupled together in the admonish­
ment. Righteousness belongs to the J u d g e w h o shows no partiality and
w h o does not overlook a n action, whether b y praising its good or
condemning its evil. T h e good are exalted a n d the evil debased. There
has never arisen a n y o n e like Moses, w h o has t a u g h t us the w a y of the
T r u e One.
They have provoked me (Deut. x x x i i . 2 1 ) — a n evil offence. God's
statement (here) is a testimony to evil. They have put me to the proof
ten times ( N u m . x i v . 2 2 ; T a r g . ) ; How long ... refuse? ( E x . x v i . 2 8 ;
T a r g . ) ; How long ... despise me ? ( N u m . x i v . 1 1 ; T a r g . ) ; How long shall
this wicked congregation ... ? ( N u m . x i v . 2 7 ; T a r g . ) .
174
T h r e e (questions) h a v i n g the v a l u e of t h r e e h a v e been posed and
each one of them is as significant as the other! How long ... refuse?—
reference to those leaving E g y p t . Ishmael w a s teaching them then
hardness of heart.
1 7 1 A
I.e. The Simeonites, the smallest tribe (Num. xxvi. 14). 'discarded tribe'—after
1 7 2
Num. xxv. 17 ? If included in the quotation, -fin replaces Targ. nai (so M.T.).
1 7 3
Ref. to Reuben (Gen. xlix. 4). Not a quotation; raja (rare in such a usage) seems
to make it clear that it is not an exact quotation, which would be introduced by the
1 7 4
formula nam T,n. I.e. do not refer to one situation only.
IV. §§.8,9 God's Dealings w i t h the E v i l and the G o o d 167

How long will this people despise me?—i.e. the children w h o followed
and learned from E s a u .
How long shall this wicked congregation ...?—a p r o v o c a t i v e gathering.
T h e y come in a t Let us choose a captain, and go back to Egypt ( N u m . x i v .

T h e y were divided a t the sea into three divisions. E a c h class m a d e

a statement a n d the great prophet m a d e a reply corresponding to each
176
statement.
117 1 7 8
The first division said, "Let us .. go back to Egypt" ( N u m . x i v . 4 )
"and let us serve the Egyptians ... for it would have been better for us ..
than to die in the wilderness" ( E x . x i v . 1 2 ; T a r g . ) . T h e great prophet
Moses said, "You shall never see again" (Ex. xiv. 1 3 ; Targ.).
119
The second division said, " L e t us flee from the E g y p t i a n s into the
desert." T h e great prophet Moses said to them, "Stand firm, and see
the salvation of the Lord, which He will work for you today" (ibid.Ta.rg.)
The third division said, " L e t us arise a n d fight against the E g y p t ­
ians." T h e great prophet Moses said to them, "The Lord will fight for
you, and you have only to be still" ( E x . x i v . 1 4 ) .
A l w a y s G o d extends H i s a b u n d a n t goodness a n d grace, b u t Israel
180
are provocative. G o d s a y s , "That I may consume" (Ex. xxxii. 1 0 ;
T a r g . ) , but Moses H i s M a n p r a y s a n d s a y s , "Turn from thy fierce wrath"
( E x . x x x i i . 1 2 ; T a r g . ) . B y reason of his p r a y e r G o d repents of all the
affliction which threatened to t a k e place.
Praised be the Merciful One whose mercies are hidden from H i s
181
servants, w h o guards them w h e n t h e y are r e p e n t a n t a n d for their
sake preserves their children, t h a t H e m a y teach them of H i s grace,
t h a t they m a y w a l k in obedience to H i s will. L e t us believe in H i m a n d
in Moses H i s prophet, a n d let us b o w d o w n before H i m and testify,
s a y i n g , "There is only one G o d . "

§ 9. G O D ' S D E A L I N G S W I T H T H E E V I L & T H E G O O D
L e t us give ear a n d listen to w h a t H e said: " / will make the remem­
brance of them cease from among men" (Deut. x x x i i . 2 6 ; T a r g . ) . A s for
those w h o m a d e m y statutes into nothing, I will m a k e r e m e m b r a n c e
of them to cease. A s for those to w h o m I imparted m y knowledge a n d
they did not w a n t to learn, I shall a p p e a r in m y judgement a n d m a k e
remembrance of t h e m to cease. A s for those unto w h o m I called a n d
they did not hearken to m y summons, I shall a p p e a r in m y j u d g e m e n t
1 , 5 1 7 6
Part S.P., part Targ. I.e. Ex. xiv. 1 3 - 1 4 divided into three parts, as though
1 7 7
consisting of three replies to three different groups of people. et seq. So ]p1B in
1 7 8
C. p. 510 (top). The He Locale in na'nsn does not appear in the Targ. form this
1 7 0
time. The statements of the 2nd and 3rd divisions seem to be derived from E x .
1 8 0 A 1 8 1 A
i. 10. 'uproot'. 1. yim 'are set'.
i68 Book I V G o d , M a n a n d Sin IV. §.9

a n d m a k e remembrance of them to cease. A s for those w h o rebelled

against the T r u e One a n d brought a b o u t falsehood, I shall appear in
m y j u d g e m e n t a n d m a k e remembrance of them to cease.
T h r e e parties strove before m e a n d I appeared in m y judgement a n d
m a d e remembrance of them to cease: the People of the F l o o d , when
their evildoing w a s completed I appeared in m y judgement a n d m a d e
remembrance of them to cease.
T h e People of S o d o m too, w h e n their evildoing w a s completed I appear­
ed in m y j u d g e m e n t a n d m a d e remembrance of them to cease. T h e
E g y p t i a n s likewise, w h e n their evildoing w a s completed I appeared in
m y j u d g e m e n t a n d m a d e remembrance of them to cease.
T h r e e others, w h e n their evildoing w a s completed, I awakened in
m y j u d g e m e n t ; I did not m a k e their n a m e to cease, b u t I will m a k e
182
their sins to f o l l o w from fathers to (sons of) the fourth (generation).
W h e n t h e y w e r e enemies I recompensed them in truth, from E n o c h to
L a m e c h , an evil chain beginning w i t h Cain a n d ending w i t h the People
of the F l o o d . L i k e w i s e the People of the T o w e r , the first of them from
1 8 3
C a n a a n a n d the last of them u p to S o d o m , a n d also the s o n who
w e n t to his father. H e received the Curse, b u t his name has not been
obliterated.
A l s o three kings b e h a v e d a r r o g a n t l y t o w a r d s me. I manifested m y ­
self in m y j u d g e m e n t a n d m a d e their n a m e to cease: N i m r o d w h e n he
184
b e h a v e d a r r o g a n t l y w i t h a n a r m y of C u s h i t e s . A t the beginning of
his arrogance I appeared a n d slew him. P h a r a o h , since he is like him,
w h e n he b e h a v e d a r r o g a n t l y in his unbelief; a t the start of his arrogan­
ce I appeared a n d slew him. A m a l e k , w h e n he became arrogant a n d
his arrogance b e c a m e great, I appeared in m y judgement and m a d e an
end of his name.
T h r e e of the R i g h t e o u s m a d e m y comandments as nothing. I a w a k ­
ened them in judgement, b u t did not destroy their n a m e : J u d a h , w h e n
he brought a d u l t e r y into the w o r l d ; I a w a k e n e d him w i t h a prohibit­
1 8 5
i o n — a reproof to all generations. Simeon too, when he caused dis­
186
tress to J o s e p h ; I a w a k e n e d him w i t h a prohibition—a reproof to all
generations. R e u b e n , since he is likened to t h e m ; I a w a k e n e d him with
a prohibition—a reproof to all generations.
A n d three h e a r d m y voice a n d a v o i d e d m e ; I a p p e a r e d in judgement
a n d m a d e a n end of their n a m e : T h e m a k e r s of the^Calf, w h e n they
w r o u g h t the evil deed I appeared in j u d g e m e n t a n d caused their n a m e
to cease. T h o s e w h o assembled before B a a l P e o r — I appeared in j u d g e ­
m e n t a n d caused their n a m e to cease. K o r a h a n d his^assembly, w h e n
t h e y stood before m e a n d requested w h a t w a s not for t h e m — I cut off
m e m o r y of them.
A 1 8 8 1 8 4 A 1 8 5
182 go ; usually l o a n = appoint. I.e. Reuben. 'from the Sudan'. So
A 1 8 8
, or 'an end'; ref. to Gen. xxxix. Apocopated for yua = •'pHS (Aph.).
IV. § . 9 God's Dealings w i t h the E v i l a n d the G o o d 169

A p p l y y o u r mind to learn from these. If y o u b e h a v e like them, y o u

will perish like them. Close u p this collection a n d do not open it, for
the serpent and Belial are contained in it. Open rather the g a t e of
goodness and pass through it safely.
See, three h a v e gathered the treasures of good: N o a h gathered from
the w a y of righteousness w h a t brought sustenance to the souls w h o m
their L o r d h a d chosen. E n o c h too opened the storehouse of righteous­
ness and his soul fed on the provisions of eternal life. E n o s h opened the
storehouse of praise a n d called on the n a m e of the L o r d . T h u s all his
descendants were perfect.
Consider these three a n d w h a t t h e y did. B e like t h e m a n d b e suppli­
ed w i t h w h a t they were supplied.
Three after them did deeds like theirs a n d stood before the T r u e One
and acted w i t h sincerity. A b r a h a m c u l t i v a t e d the garden which w a s
N o a h ' s and in the place where he offered sacrifice he brought seed a n d
sowed, a n d he reaped from there crops from w h a t he h a d sown. H e
brought forth from it seed a n d there c a m e forth from it an offering,
for which no blood w a s shed. I s a a c w a s magnified when he followed
his father a n d learned from him. H e arose in place of him a n d received
his possessions. T h u s it w a s said, "Abraham gave all he had to Isaac his
son" (Gen. x x v . 5; T a r g . ) . J a c o b kept t o their w a y and did not d e v i a t e
1 8 7
from it. H e strove w i t h G o d a n d w i t h m a n (Gen. x x x i i . 2 9 ) . H e w a s
1 8 8
magnified w i t h the Blessing a n d w a s a perfect m a n (Gen x x v . 2 7 ) .
These three men w e r e crowned w i t h all glory and their m e m o r y will
not be forgotten as long as the w o r l d lasts.
Behold t w o w h o w e r e coupled together: the one inhabited a place
and the other inhabitated a place. J o s e p h inhabited the place of his
father and received w h a t w a s his and acquired it for himself, so t h a t
it became his portion. T h e great prophet Moses inhabited the place of
his L o r d which H e h a d chosen. G o d chose both places and r e w a r d e d
both men.
T h e r e were three others w h o were crowned w i t h holy things, n a m e l y
w h a t the T r u e One chose for them. T h e y did not apostasize! A a r o n w a s
vested a n d E l e a z a r arose in his place. H i s son Phinehas w a s zealous
for G o d a n d received a perpetual covenant.
T w o others arose to do service a n d w e r e not deficient in w h a t t h e y
1 8 9
did, b u t w a l k e d uprightly and took p r e v e n t i v e action against l y i n g —
J o s h u a a n d Caleb, w h o were possessed of the t r u t h a n d did not d e v i a t e
from it. Therefore their L o r d magnified them.
T h a n k s be to the Merciful One whose mercies e v e r dwell on the
children of those w h o love H i m , for H e is a merciful and pitiful G o d .
L e t us keep H i s commandments, t h a t w e m a y b e kept. H e w h o follows
1 8 8 1 8 9 A
187 A -the angels'. But R.S.V. 'a quiet man'. So J . ; early scribal error,
and so 1. -p*? ?
 170 Book I V G o d , M a n and Sin IV. §.9

1 9 0
in the footsteps of Moses the faithful prophet will not go a s t r a y , nor
1 9 1
b e g u i l t y of sin, b u t will serve in both w o r l d s .
T h e s e are the ten signposts w h i c h the great prophet Moses pointed
out to Israel, in order to encourage t h e m in the desert land when t h e y
h a d n o guide, for t h e y w o u l d w a n d e r (after his death). H e who jour­
n e y s a n d keeps close to G o d cannot h a v e an enemy prevailing over
him—lest the wild beasts grow too numerous for you (Deut. vii. 2 2 ; T a r g . ) ;
if y o u are good, t h e y will all s u b m i t before y o u !
S o H e dealt w i t h A d a m w h e n H e set him a t the g a t e of the G a r d e n
a n d brought them to him to see what he would call them (Gen. ii. 1 9 ;
T a r g . ) . W h e n there w a s no rebellion there, t h e y all submitted to him.
W h e n it w a s said to Cain, "You shall be a fugitive and a wanderer on the
earth" ( G e n . iv. 1 2 ; T a r g . ) , he w a s afraid of the w i l d beasts and said,
"Whoeverfinds me will slay me" (Gen. iv. 1 4 ) . T h i s corresponded to the
evil deed! H e w h o does evil is recompensed in the judgement.
W h e n Israel w e r e obedient to their L o r d , it w a s said in connection
w i t h them, "So Israel dwelt in safety" (Deut. x x x i i i . 2 8 ) , their heart
full of j o y . T h i s is a significant statement. Praised b e the S a y e r of it
a n d glory be to the great prophet w h o repeated it!
He kept him as the apple of his eye (Deut. x x x i i . 1 0 ) — t h e eyes of the
L o r d y o u r G o d are on them from the beginning of the y e a r to the end
of the y e a r . Y o u r eyes h a v e seen e v e r y great w o r k of the L o r d which
H e has done.
192
S o H e dealt w i t h J o s h u a when H e said, "Your eyes have seen all
that the Lord did" (Deut. iv. 3; T a r g . ) to the t w o kings; and so to B a a l
P e o r — H e afflicted the worshippers of it a n d all w h o followed them H e
uprooted; H e placed y o u a b o v e all nations a n d H e keeps y o u as H e
keeps the apple of H i s eye. You shall lie down, and none shall make you
afraid ( L e v . x x v i . 6; T a r g . ) . T h i s is a Merciful G o d and there is none
besides H i m . T h i s is a righteous prophet like w h o m there has none
arisen or will rise from the descendants of A d a m .
1 9 3
Like an eagle that stirs up its nest (Deut. x x x i i . 1 1 ) . You shall lie
down, and none shall make you afraid ( L e v . x x v i . 6). H e w h o lies down
a n d is praiseworthy shall h a v e no evil thing in control of him.
Behold, w h e n J a c o b c a m e fleeing from his brother, righteousness
said to him, " T r u s t in y o u r L o r d and do not fear." Behold his sleep
a n d behold w h a t he d i d — a sleep in a holy place in which angels ever
dwelt, a place of escape for those w h o flee to it. L e t him enter safely
a n d dwell happily. D o not enquire of t h a t sleep, for its fruits are And
19i
let them make me a sanctuary that I may dwell in your midst ( E x . x x v .
1 8 0 1 9 1 A
A close parallel to John viii. 12. 'here and there', run does not mean 'here' in
Sam., nor is no normal in an Aram, passage. Possibly a mystical idiom reflecting a
1 9 2 1 9 3 1 9 4
divine name. As Syr., Vulgate. As S.P., with var. T>»\ I.e. as S.P.,
L X X , for M.T. 'their'.
IV. § . 9 God's Dealings w i t h the E v i l a n d the G o o d 171

8; T a r g . ) , a n d show m e r c y to y o u a n d a n s w e r y o u r requests. You shall

195
be sanctified by my glory ... and I will dwell among the people of Israel
( E x . x x i x . 4 3 , 4 5 ; T a r g . ) . N o e n e m y w i l l b e able to dwell a m o n g them.
T h i s is a Merciful G o d a n d there is none besides H i m . H e r e m e m ­
1 9 6
bers a n d cares for all H i s beloved. Moses is a faithful prophet w h o
197
heard the voice of his L o r d a n d received life a n d g a v e l i f e to all the
congregation of Israel.
That flutters over its young (Deut. x x x i i . 1 1 ) . W h e n y o u w e r e in
E g y p t under a great curse a n d in severe distress a t the h a n d s of y o u r
1 9 8
enemies, m y p o w e r b r o u g h t a b o u t y o u r deliverance from there a n d
revealed for y o u r sake lofty wonders in E g y p t , a n d in the sea a n d in the
1 9 9
desert—out of m y a b u n d a n t m e r c y t o w a r d s y o u , a n d also in order
to keep the covenant w h i c h I swore to y o u r fathers. I shielded y o u
w i t h the cloud from the heat of the d a y , a n d a t night from the cold,
like a bird fluttering over its offspring.
T h a n k s be to this K i n g w h o fed a n d g a v e life a n d protection! G l o r y
be to the great prophet Moses whose p r o p h e c y is true, w h o said,
"Spreading out its wings, catching them"(ibid.)—as G o d said, "(How)
I bore you on eagles' wings, and brought you to myself" ( E x . x i x . 4 ;
T a r g . ) w i t h great m e r c y . O Israel, it behoves y o u to k n o w this g l o r y
a n d not deny yourself, so as to b e in privation a t the h a n d of y o u r
enemy. I took y o u a n d m a d e y o u to pass through the sea on d r y land
gloriously, a n d I bore y o u on m y merciful p a l m ; I appeared a n d deliv­
ered y o u a n d slew y o u r enemies. W h e n B a l a a m c a m e treacherously
his speech w a s turned to bless y o u .
See the m e r c y of G o d t o w a r d y o u a n d love H i m as H e c o m m a n d e d y o u ,
"You shall love the Lord your God with all your heart, and with all your
soul" (Deut. v i . 5; T a r g . ) . H a p p y are y o u if y o u are w o r t h y of this l o v e !
G l o r y be to the great prophet Moses w h o opened his m o u t h to utter
200
speech a n d said, "He made him ride on the high places of the earth"
2 0 1
(Deut. x x x i i . 1 3 ) , w h e r e the angels w a l k w i t h H i m . W h a t k i n g c a n
w i t h s t a n d H i m ? W h e n all the men, accompanied b y five kings, w e r e
assembled in Midian, t h e y slew them a n d plundered all their possess­
ions. N o n e of them h a d a n y life left! T h e y also w e n t forth to cross the
J o r d a n . W h a t king could confront them ? L i k e w i s e t h e y c a m e to the
land of C a n a a n ; t h e y c a m e a n d their L o r d w a s w i t h them. W h o could
oppose them ?
T h i s statement m a k e s it known t h a t t h e y possess the highest places
2 0 2
in the world in the t w o e r a s . O Israel, be sane! W h a t e v e r pleases G o d ,
1 9 5 1 9 6 1 9 7 A
As S.P. for M.T. snpj. And nva; for nTSJ as a title of God v. C. p. 52. So ,
1 9 8 1 9 9 A
or 'told'. So A; lit. 'saw'. So L . The MSS are confused over the 3rd and 1st per­
2 0 0 A
sons from here. Lit. 'sent his tongue' (so ) , or iits (Shaph. of -nj) as Rabb. Heb.
and Jew. Targ.; and so 'his tongue (speech) was fluent'. Cf. this sense in C. pp. 496. 646.
2 0 1 2 0 2
As S.P., with var. I W O T . For 'the two worlds'.
 172 Book I V G o d , M a n a n d Sin IV. §.9

do it, t h a t H e m a y deal f a v o u r a b l y w i t h y o u , that y o u m a y possess

w h a t y o u r fathers possessed, a n d t h a t w h a t w a s promised to them m a y
a p p l y to y o u . H a p p y the son w h o is w o r t h y of the inheritance of his
father a n d w h o has no enemy to stop h i m !
N o w w e w i l l keep T h y statutes, O L o r d our G o d , and fear T h e e all
the d a y s of our life.
203
He ate the produce of the field (ibid.) And when the Lord your God
brings you into the land which he swore to your fathers, to Abraham, to
2 0 4
Isaac, and to Jacob (Deut. v i . 1 0 ; T a r g . ) , places filled w i t h all glory
a n d good, w i t h which y o u will be satisfied, y o u r mind will not be aston­
206
ished a t w h a t y o u find a n d y o u will not f o r g e t y o u r L o r d . You shall
fear the Lord your God; you shall serve him (Deut. v i . 1 3 ; T a r g . ) , on the
G o o d l y Mount, Mount Gerizim, for on it is all blessing. W h e n y o u
arrive there y o u will find all great glory. Y o u will m a k e an end of the
nations a n d seize all their possessions.
T h i s will b e an incalculably great kingdom from a great K i n g w h o
endures for ever. H i s mercies will be found w i t h the passing of hours
a n d moments.
He made him suck honey out of the rock, and oil out of the flinty rock
20
(Deut. x x x i i . i 3 ) « — e x c e e d i n g l y magnificent deeds H e has done w i t h
y o u from the start right u p to now. W h e n y o u r enemy g a v e orders to
the m i d w i v e s , "When you ... see them upon the birthstool, if it is a son,
you shall kill him; but if it is a daughter, she shall live" ( E x . i. 1 6 ; T a r g . ) ,
the pregnant w o m e n w e r e like w i l d beasts w h e n the time for their
delivery came. T h e y w e r e far a w a y in the desert, a t the top of the
lofty heights, and w e r e sitting on rocks to g i v e b i r t h ; t h e y looked a t
the child born to see whether it w a s a daughter. T h e i r answer to 'If it
is a son' w a s to w r a p him u p in a coarse garment a n d leave him in the
desert—as H a g a r did: F o r she said, 'Let me not look upon the death of
the child' (Gen. x x i . 1 6 ; T a r g . ) .
2 0 7
T h e Merciful K i n g will send the angels to suckle him w i t h h o n e y
from the h a r d stone a n d oil from the flinty rock, and t h e y will b e round
him, as H e said, "He found him ... he encircled him, he cared for him"
2 0 8
(Deut. x x x i i . i o ) until he grew a n d w a s weaned. H e led him (Deut.
x x x i i . 1 2 ) in H i s goodness a n d he c a m e to the house of his fathers.
T h u s H e dealt w i t h him in the desert. H e rained d o w n provision for
209
t h e m from heaven. T h e y tasted like s w e e t m e a t s w i t h honey (cf. E x .
x v i . 3 1 ) a n d a t another time like cakes baked with oil ( N u m . x i . 8 ; T a r g ) .
W h e n he w a s suckled from the rock a n d his food w a s from the flinty
rock, the great prophet Moses w a r n e d t h e m in m a n y places against
s t u b b o r n n e s s — B e no (longer) stubborn (Deut. x . 1 6 ; T a r g . ) ; You shall
2 0 3 1 2 0 4 2 0 5 2 0 8
As S.P., with var. ln'rax ' & m o . 1. M O S T for sanoKT. 1. -"mn. ist
2 0 7 A
half as S.P., with var. inpT", 2nd half Targ. So ; probably from Latin solatium.
2 0 8 1 2 0 9 A
As S.P., with var. lns'ax- & injaaio'. Or 'reddish dates'; so . R.S.V. 'wafers'.
I V . §§.9,io R e w a r d s for Obedience to the L a w 173

not harden your heart (Deut. x v . 7; T a r g . ) ; Then your heart be lifted up,
210 2 1 1
and you forget the Lord your God (Deut. viii. 1 4 ) . O people of this
generation, a w a k e n yourselves from this long sleep a n d turn b a c k to
the T r u e One, for y o u are the children of the perfect ones. A l l good has
been given to y o u b y reason of y o u r ancestors.
O T h o u whose mercies are ever supporting, enable us to love T h e e
and keep T h y commandments, a n d do w h a t T h o u hast c o m m a n d e d
us. T h o u art to b e praised in deed, for T h o u a r t the Creator of all and
art to be found in T h y goodness. W e believe in T h e e a n d in Moses T h y
M a n and in T h y Scripture, which T h o u didst send d o w n through him
212
from T h y holy place in h e a v e n .
W h e n the great prophet Moses h a d finished mentioning the honey
a n d the oil, he said, "Curds from the herd, and milk from the flock"
(Deut. x x x i i . 1 4 ) . T h e dish which A b r a h a m set out in the plain of
Mamre w a s a hidden treasure for his sons. Of his o w n accord I s a a c
bestowed the like of that. J a c o b honoured t h a t action of his father a n d
offered offerings to the G o d of his father I s a a c . H e c o m m a n d e d this
on his descendants on Mount Gerizim—There you shall offer the Pass­
over sacrifice (Deut. x v i . 2 ; T a r g . ) , the offering for the deliverance,
from your flock and your herd (ibid.), as the L o r d y o u r G o d blessed
y o u , v o t i v e offering a n d gratuitous gift.
L e t us all abide b y the truth as our L o r d has commanded, a n d let
us give praise a n d sing, bearing testimony a n d s a y i n g , " T h e r e is only
one G o d . "
T h a n k s be to the Merciful G o d w h o revealed to us light from H i s
great knowledge. L e t us humble ourselves a n d submit before our Maker.
L e t us hear the words of admonishment w h i c h Moses included w i t h
prophetic insight in this great S o n g — t e n expressions he uttered before
the congregation with great might.

§ 10. R E W A R D S F O R O B E D I E N C E TO T H E L A W
For a fire is kindled by my anger (Deut. x x x i i . 2 2 ) . S o d o m a n d G o m o r ­
rah were evil, unclean places—the priest defiled, b u t the fire purified
him! T h u s H e said, "Consecrate yourselves" ( N u m . x i . 1 8 ) . H e w a r n e d
of the fire devouring the land a n d its crops—unsown and growing
2 1 3
nothing (Deut. x x i x . 2 3 ) . T h e land would be destroyed a n d all its
inhabitants in their evildoing. T h e foundations of the mountains w o u l d
be swept a w a y . T h e n the sanctity of Mount Gerizim w o u l d be m a d e
known. H e said also, "And I will heap evils upon them" (Deut. x x x i i .
23) in the world. T h e y will be burnt a n d in the D a y of V e n g e a n c e t h e y

2 1 0 2 1 1 2 1 2
1. 'BJm. Part S.P., part Targ. This last statement contains the first three
2 1 8
tenets of the Sam. creed. As S.P., with var. vim & nnxn.
174 Book I V G o d , M a n and Sin IV. §.io

21i
will b e j u s t l y recompensed. I will spend my arrows upon them (ibid.).
P a y attention, O world, to behold w h a t will happen to them b y w a y of
recompense for the evils they h a v e done. They shall be wasted with
hunger (Deut. x x x i i . 2 4 ) ; And you shall eat, and not be satisfied ( L e v .
x x v i . 2 6 ; T a r g . ) — t h a t is their r e w a r d !
Devoured with burning heat and poisonous pestilence (Deut. x x x i i . 2 4 ) .
A false prophet is poison a n d a defiled apostate w o r m w o o d ! (cf. D e u t .
xxix. 18).
And I will send the teeth of beasts against them (Deut. x x x i i . 24) and
the earth will swallow them up. W o e to them in this!
With venom of crawling things of the dust (ibid.), which will enter
into their houses a n d sting them.
In the open the sword shall bereave, and in the chambers shall be terror
(Deut. x x x i i . 2 5 ) . N o t even one shall b e left there.
L i s t e n to these w o r d s a n d be w a r n e d , perchance y o u m a y endure
in all glory a n d good. A s long as y o u keep them, G o d will keep y o u .
2 1 5
W h e n y o u exalt them H e will exalt y o u , as the son of B e n E d e n
said, " I f y o u exalt G o d , y o u r L o r d will reveal to y o u good and will
increase y o u r g l o r y . " K e e p H i s statutes, t h a t H e m a y keep y o u , for
H e chose y o u for t h a t purpose. D o not delay coming, else y o u will
be rejected and not find H i m w h o w o u l d take y o u b y the hand, and
2 1 6
w h e n y o u repent repentance will not a v a i l y o u . Y o u r G o d is merciful
a n d pitiful, near to all w h o seek H i m .
And now, Israel, what does the Lord your God require of you, but to fear
2 1 7
(Deut. x . 1 2 ) . I f y o u obey H i s commandments H e will hear y o u r
voice. If y o u p u t H i s w o r d s into effect, H e will put the blessings into
effect for y o u . If y o u fear H i m , all the peoples of the land will fear y o u .
If y o u m a g n i f y H i s commandments, y o u will be exalted. If y o u come
a n d submit before H i m , y o u r enemy will be debased. If y o u open H i s
Scripture a n d read therein, H e will open for y o u the treasures of good.
W h a t great g l o r y ! W h a t magnificent grandeur! W h a t great bless­
i n g ! W h a t an eternal k i n g d o m ! W h a t lofty sovereignty! W h a t double
g l o r y ! W h a t a pleasing epoch! W h a t blessed treasure! W h a t a store
t h a t is not diminished! W h a t a dish containing holy honour spread
out on i t !
G o d crowned it w i t h blessings; w i t h it perfection is bound, in it the
priest dwells, for his is the glory. T h e angels w h o serve the H o l y One
dwell there. T h e b r e a d it contains—the most select of its holy eaters
is the great n a m e , the praise of the great prophet Moses. A d a m arrang­
ed it, N o a h laid its foundations, A b r a h a m built it, I s a a c renewed it,
J a c o b dedicated it, J o s e p h the king established it.

2 2 1 6 2 1 7
" As S.P., with var. Aram. pa. V. n. 56, Book IV. « • 1. nxr ? Part S.P.,
part Targ.
IV.§.io R e w a r d s for Obedience to the L a w 175

L e t us g u a r d it w i t h faith; let us m a g n i f y it boldly! T h u s the great

prophet Moses c o m m a n d e d us. L e t us therefore not listen to a n y o n e
but him, for it is death to disobey him a n d judgement too to bring it
to nought. L e t us be submissive to our L o r d a n d be sincere before H i m ,
saying w i t h faith, " T h e r e is only one G o d . "
E x a l t e d be the faithful prophet Moses, the M a n of G o d , w h o t a u g h t
us w h a t G o d taught him. T h e like of him has not arisen a n d never
will arise! T h e prophet w h o w a s entrusted w i t h things unseen and seen,
whose L o r d said of him, "There has not arisen (a prophet) since in Israel
2 1 8
like him" (Deut. x x x i v . i o ) W h o can succeed h i m ? H e t a u g h t us
life and w a r n e d us of death. L e t us obey his voice, perchance w e m a y
h a v e life. H e set us on the T r u e One a n d covenanted us w i t h H i m . H e
taught us about l y i n g a n d w a r n e d us against it. H e led us in the w a y
of salvation and removed us far from the w a y of destruction. L e t us
listen to his words, for there is life in t h e m ; let us keep them, for there
is preservation in them. H i s w o r d s are like medicine w h i c h cures all
w h o are sick. Affliction will not come near to those w h o p a r t a k e of it,
for I am the Lord, your healer ( E x . x v . 2 6 ) .
If t o d a y y o u turn a w a y from the abomination of the E g y p t i a n s ,
y o u will not do the like of their deeds, nor m a k e c o v e n a n t w i t h them,
for they are guilty men a n d y o u are not to worship their gods. Y o u
219
would p e r i s h in the D i s f a v o u r for turning aside to follow them. The
Lord is God; there is no other besides him (Deut. iv. 35). Blessed is H i s
n a m e for ever!
T h e L o r d called Israel Firstborn son ( E x . iv. 2 2 , et seq.). H e w h o
does not listen to his f a t h e r — C a n a a n is better than h e !
T h e L o r d called Israel Firstborn son. H e w h o does not k n o w the
g l o r y — N i m r o d is better t h a n h e !
T h e L o r d called Israel H i s special people. H e w h o does not under­
stand the g o o d — I s h m a e l is better than he!
T h e L o r d called Israel holy. H e w h o profanes h o l i n e s s — E s a u is
better t h a n h e !
T h e L o r d called Israel king. H e w h o does not preserve his king­
s h i p — J u d a h is better t h a n h e !
H e a r the w o r d s of y o u r L o r d and perform H i s statutes, lest the
judgement b e brought about to y o u r destruction. See h o w the g r e a t
prophet Moses honoured y o u a n d where he established y o u . T e n h o n ­
ours he did y o u in order t h a t y o u m a y purify a n d not profane y o u r ­
self.
He fixed the bounds of the peoples according to the number of the sons
221
of Israel™ (Deut. x x x i i . 8 ) , as H e said to A b r a h a m , "I will multiply

2 1 8 2 1 8 A 2 2 0
Approximate Targ. text. So ; 1. na'n. R.S.V. following L X X 'sons of
2 2 1
God'. As S.P., with var. rrfriai.
 176 Book I V God, M a n and Sin IV. §.10

your descendants as the stars of heaven" (Gen. x x i i . 1 7 ) ; For the Lord's

portion is his people, Jacob (Deut. x x x i i . 9); You shall be holy, for I ..am
2 2 2
holy ( L e v . x i x . 2 ) , Consecrate yourselves ... and be holy ( L e v . xi. 4 4 ) ,
t h a t y o u m a y keep m y holiness.
W i t h the third statement he m a d e he emphasized their holiness.
His allotted heritage Israel (Deut. x x x i i . 9); And you shall be to me a
kingdom of priests and a holy nation ( E x . x i x . 6 ; T a r g . ) .
A n d in the praises he u t t e r s — A n d when it rested, he said, 'Return,
0 Lord' ( N u m . x . 3 6 ) , to m a g n i f y a t all times, to the ten thousand thou­
nz
sands of Israel (ibid.).
2 2 4
He encircled him, he cared for him (Deut. x x x i i . 1 0 ) . Then Moses
2 2 6
brought the people out of the camp to meet God ( E x . x i x . 1 7 ) , in order
t h a t the people m i g h t listen to m y speech w i t h y o u .
J a c o b shall eat a n d b e satisfied. And you shall eat and be full, and
you shall bless the Lord your God (Deut. viii. 1 0 ) on account of H i s
gracious dealing w i t h y o u . And of all that Thou givest me I will give the
2 2 6
tenth to Thee (Gen. x x v i i i . 2 2 ) .
227
But ... waxed fat (Deut. x x x i i . 1 5 ) — t h e p r a i s e w o r t h y o n e . So the
Lord your God will bless you in all that you do (Deut. x v . 1 8 ) ; And if you
obey the voice of the Lord your God (Deut. x x v i i i . 1 ) ; And all the peoples
of the earth shall see that you are called by the name of the Lord (Deut.
x x v i i i . 1 0 ) a n d y o u will b e a blessing.
T h r e e statements are coupled together mightily, along w i t h them
being the T a h e b .
Praise his people, 0 you nations (Deut. x x x i i . 4 3 ) — t h e y are m y
people a n d m y heritage. T h e y shall possess the whole world.
T h a n k s b e to the Merciful G o d whose mercies endure w i t h e v e r y
generation a n d w h o lives for ever in H i s o w n state, no more a n d no
less. W h o k n o w s h o w H e is or understands w h a t H e is or knows where
H e is or c a n reach H i m ? H e is the G o d of gods, enduring, everlasting.
H e h a s no associate; greatest of all great ones w h o are victorious in
battles, there is no other g o d w i t h H i m . H e did not create or perfect
according to a n y form. L e t us bless H i m in faith a n d submit to H i m in
p u r i t y , testifying a n d s a y i n g w i t h truth, " T h e r e is only one G o d . "
See h o w the great prophet Moses renewed the words w h i c h he c o m m ­
anded in the T e n W o r d s ( E x . x x ) , w h i c h he uttered—He fixed the
2 2 1
bounds (Deut. x x x i i . 8 ) , a statement w h i c h he connects w i t h his
statement on the numerous state of the I s r a e l i t e s — A n d your descendants
shall be as the stars of heaven (Gen. x x i i . 1 7 ; T a r g . ) , t w e l v e a b o v e a n d
2 2 8
twelve below.

8 2 2 2 2 3 2 2 1
As S.P., with var. t r o n p . As S.P., with •>D'?X om. As S.P., with var.
2 2 6 2 2 8 2 2 7
imaaiO". As S.P., with var. x'XV. As S.P., with var. H T B S K . =
2 2 8
Jeshurun. Ref. to the twelve tribes in the two worlds.
IV. §.io R e w a r d s for Obedience to the L a w 177

W h e n he said, "As the stars of heaven", t h e y did not need to b e

governed ever, b u t all the peoples of the w o r l d are w i t h o u t l a w or
commandment; therefore t h e y are guided b y the stars. T h e l a w is in
y o u r hand, O Israel!
Consider B a l a a m a n d w h a t he tried to do. W h e n he w a s not telling
the truth, it w a s because he reversed the truth. J o i n yourself to the
t r u t h ; no enemy will h a v e power o v e r y o u as long as y o u do not esta­
blish yourself in evil desire. B i n d yourself to the t r u t h a n d keep the
commandments, t h a t y o u m a y be fruitful a n d m u l t i p l y a n d possess the
land and all of these boundaries appointed from the d a y s of Peleg, for
in his days the earth was divided (Gen. x . 2 5 ) .
T h e second statement is For the Lord's portion is his people, Jacob
(Deut. x x x i i . 9) since the former d a y s . H e has revealed H i s m i g h t here
a n d magnified him in holy things. H e m a d e the S a b b a t h h o l y a n d the
rest during it (too), a n d H e sanctified the F e s t i v a l s . H e w a s also
magnified in commandments a n d statutes, a n d the a u t o g r a p h of G o d
is found in the possession of no people b u t y o u . K e e p w h a t y o u r L o r d
has empowered y o u w i t h a n d do not d e v i a t e from it, a n d w h a t Moses
has taught y o u — l e a r n !
T h e third statement is His allotted heritage Israel (Deut. x x x i i . 9)—
from the day that the Lord gave commandment ( N u m . x v . 2 3 ) , as H e said,
229
"And you shall be to me a kingdom of priests" ( E x . x i x . 6), z e a l o u s
ones ministering to their L o r d , and a holy nation (ibid.); all those conse­
2Z0
crated to him were in your hand (Deut. x x x i i i . 3 ) ; Curds from the herd
2 3 1
(Deut. x x x i i . 1 4 ) ; J o s e p h the B u l l , w h o is obedient, inherits all
holiness.
Observe the month of Abib (Deut. x v i . 1 ; T a r g . ) ; teach it, for it reaches
the land of the fathers. And you shall offer the ... sacrifice ...from your
flock or your herd, at the place which He chose, to make his name dwell
there (Deut. x v i . 2 ; T a r g . ) .
T h i s is a merciful G o d a n d there is none besides H i m . H a p p y the
heart t h a t abides in H i m ! H u m i l i t y is good; it speaks w i t h dust, so
t h a t H i s m e r c y becomes more.
T h i s is a merciful G o d a n d there is none a p a r t from H i m . T w o
2 3 2
worlds are bound together in H i s s a y i n g , "He called Moses" ( E x .
x i x . 2 0 ; T a r g . ) and sent him to glorify H i s beloved.
T h i s is a merciful G o d and there is none a p a r t from H i m , w h o
created a n d perfected, no other god w i t h H i m . H e m a d e Moses to hear
H i s voice and g a v e him life, b y which Israel m a y live.

2 2 8 2 8 0 2
Cf. root DJ3 in Jew. Targ. R.S.V. 'his hand' after L X X . " A -lord', aaa This
world and the next, often thus described, Moses from the upper, Israel from the lower.
 178 Book I V God, Man and Sin IV. | . j

§.n § 11. RECOMPENSES FOR DISOBEDIENCE TO T H EL A W

L e t u s observe h o w the great prophet Moses repeated three of the

glorious statements a n d b e g a n speaking w i t h them (Israel) of ten
judgements prepared for the guilty, t h a t t h e y m a y not s t r a y from the
b o u n d a r y of t r u t h and cast themselves into the affliction of the D a y
of V e n g e a n c e . W h e n he began to speak before them, they were listen­
ing in fear of the c o m m a n d of the L o r d .
2 3 3
So I will stir them to jealousy (Deut. x x x i i . 2 1 ) . H e emphasizes
their distress b y adding the phrase With those who are no people (ibid.).
The Lord will bring a nation against you from afar (Deut. x x v i i i . 49;
T a r g . ) . T h e vengeance on the world will destroy minds. The Lord will
scatter you among all the nations ( L e v . x x v i . 3 3 ; T a r g . ) , if y o u do not
observe to do w h a t is truth, and you will be left few in number (Deut.
2 3 4
x x v i i i . 62) j and you shall be smitten before your enemies ( L e v . x x v i .
2 3 5
17) because of a b u n d a n t evildoing.
W o e to the sinner for w h a t he has done, w h e n the T r u e One is
revealed a n d sets Himself for the reckoning! W h a t reply will there be
w h e n G o d asks him, for recompense is prepared whether for good or
forill?
T h e second statement which he made, "I will provoke them with a
foolish nation (Deut. x x x i i . 2 1 ) , a nation of stern countenance (Deut.
x x v i i i . 50) w h o do not k n o w H i m w h o created it, w h o will judge the
disbelief of those w h o do not believe in their L o r d . W h a t recompense
is prepared, corresponding to p r o v o c a t i v e action! H e w h o degrades
himself will b e punished for such. Cain, Cush and N i m r o d , each of these
w a s recompensed according to w h a t he h a d done; Cain w a s degraded
2 3 6
a n d forsaken a n d cast o u t in the land. W h e n Cush s a w his father's
237
nakedness he w a s accursed and vested w i t h blackness ( o f skin), he
a n d all his descendants for ever. N i m r o d magnified himself; his self—
magnification w a s vilified a n d he became clad in affliction for w h a t
he h a d done.
W o e to a m a n w h o lowers himself. T h i s w a s the evil of Zimri. L e t
us fear G o d w h o has presented us w i t h life and w a r n e d us of death.
T h e third statement, How should one chase a thousand? (Deut. x x x i i .
2 3 8
30). W o e to a m a n w h o is g u i l t y of evil! They shall stumble over one
another, etc. ( L e v . x x v i . 3 7 ) . W o e to a m a n whose sin pursues h i m !
And you shall perish among the nations ( L e v . x x v i . 3 8 ) — a b a d end!
And you shall be a horror to all the kingdoms of the earth (Deut. x x v i i i .
2 5 ) , and you shall perish among the nations ( L e v . x x v i . 3 8 ) . W i l l not an
e n e m y g a t h e r against y o u ? Y o u r enemy is y o u r actions, y o u r sword

2 8 8 2 8 4 2 8 5
As S.P., with var. Dmj>X. Part S.P., part Targ. As S.P., with var.
2 3 8 8 8 7 2 8 8
nriDii] & DS'aiK. Root elsewhere used of 'hasten'. = n"?Dp. As S.P.,
with var. -jn (M.T. ro'n); Von Gall -inn misprint.
 IV. §.n Recompenses for Disobedience t o the L a w 179

y o u r w o r d s ! W o e to a m a n whose o w n guilt s l a y s him, whose w o r d is

his sword punishing h i m !
L e t us turn a w a y from such action a n d not become i n v o l v e d in it,
for our L o r d a n d our prophet h a v e w a r n e d us against it. L e t u s praise
the L o r d a l w a y s for H i s a b u n d a n t goodness a n d not disobey H i s w o r d s ,
for w e are holy a n d are called b y the n a m e of the L o r d . If w e become
defiled, b y w h a t (attitude of) m i n d does it happen ? W e are the children
of good men a n d the L o r d loves us. If w e are apostate, b y w h a t (atti­
tude of) m i n d does it happen ? A holy nation, w h o m the L o r d chose,
y e t w e profane holiness! B y w h a t (attitude of) m i n d is it so ? I t behoves
us to renew repentance a n d m u l t i p l y mourning for w h a t has transpir­
ed on our part. I t behoves us to increase zeal w i t h i n ourselves in place
of w h a t w e h a v e done b y w a y of evil action t h a t brings the p e n a l t y of
punishment a n d a b u n d a n t destruction. W h e n it comes about, h o w
long judgements, h o w long recompense w i t h o u t our perceiving a n d
fearing, the one in the heart, the other in the soul, the one in the spirit,
the other in the b o d y , the one in possessions, the other in children—
the w i d o w s are neglectful, the orphans g u i l t y , the y o u t h s rebellious,
the girls errant. H o w evil are these descriptions!
If there has been a changeover from full g l o r y to accursedness, from
w h o l l y good to evil, from total security to fear, from complete rest to
toil, from complete abundance to p a u c i t y — s e e then the deed t h a t
took place in the Garden. M a n rejected life a n d brought into being
death. H e m a d e darkness to dwell w i t h i n him, so t h a t condemnation
w a s multiplied in the world. T h e heart of Cain w a s hardened, w i t h the
result t h a t he w a s rejected a n d forsaken. T h a t deed of his cast him a n d
his descendants out into evil afflictions. I t happened also w i t h the
people of B a b e l a n d (their deed) caused them to be scattered over the
face of the whole earth. I t burnt the people of S o d o m a n d it desolated
the E g y p t i a n s . I t w i p e d out A m a l e k ; it stoned the son of Shelomith. I t
happened w i t h K o r a h w i t h the result t h a t the earth engulfed him. I t
w a s especially the case w i t h Z i m r i ; it happened w i t h B a l a a m a n d w a s
the cause of his death. ( T h a t deed) c a m e (also) from the Calf-makers a n d
m a d e the people of J u d a h hard. T h e one lot it afflicted, the other it slew!
A l l this is enough for us. L e t us keep far from it a n d not b e i n v o l v e d in it.
How should one chase a thousand? (Deut. x x x i i . 3 0 ) . T h i s refers to us.
W e h a v e no a r m y , no king, no prince, no sword, b o w , spear, or shield,
and w e h a v e no one to p r a y for us, no priest to m a k e atonement for us.
W e h a v e shunned righteousness a n d negated the t r u t h a n d profaned
2 3 9
things t h a t are holy. W e h a v e hidden the (very) T a b e r n a c l e ! If all
3 3 3
It is typically Sam. to include the sins of forefathers in the condemnation of them­
selves. Thus the hiding away of the Tabernacle (an expression used by 20th century
Samaritans too!) really refers to the defection of Eli's sons and the consequent coming
of the era of divine disfavour.
i8o Book I V God, Man and Sin I V . §.u

this h a d been prevented a n d each item reverted to its original state,

all the g l o r y w h i c h w e h a v e k e p t b a c k w o u l d return. T h e n perhaps the
oath m a d e b y our L o r d w o u l d h a v e become efficacious for us a n d the
c o v e n a n t too. T h e statement They shall fall when none pursues ( L e v .
x x v i . 3 6 ) w o u l d not a p p l y to us, nor w o u l d How should one chase a
thousand!
And two put ten thousand to flight (Deut. x x x i i . 3 0 ) ; They shall stumble
over one another, as if to escape a sword ( L e v . x x v i . 3 7 ) — s t a t e m e n t
240
w h o l l y of g r i e f a n d routing. I s not And you shall have no power to
stand before your enemies (ibid.) indicative of m a n y punishments, indica­
t i v e of a multitude of afflictions for those t o w h o m it applies ?
H o w h a p p y the m a n w h o has pleasing deeds to his credit! W h e n he
is questioned a b o u t them, he will be delivered, b u t where will the
g u i l t y turn his f a c e ? A s for him w h o has rebelled against his L o r d ,
w h o is there to h a v e compassion for him ? N o t all peoples will be quest­
ioned a b o u t a deed, for t h e y h a v e not been called holy people, nor
firstborn, nor heritage, nor priests, nor holy, nor specially select, nor
h a v e t h e y h e a r d the voice of the living G o d . W o e to the sinner w h o
has done evil w i t h all his m i g h t ! T h e T a h e b will come in peace a n d
reveal the t r u t h a n d will purify the w o r l d a n d establish the heads of
the people as t h e y once were.
T h e fourth statement: Unless their Rock had sold them (Deut. x x x i i .
3 0 ) . T h e errant said, " I s this y o u r g o d ? " w h e n t h e y s a w it burnt. W h a t
d i d t h e y s a y ? P e r c e i v e in the m i n d h o w the great prophet Moses said,
"Unless their Rock had sold them and the Lord had given them up" (ibid.).
H e refused to kill t h e m until H e h a d b u r n t the calf. W h e n they s a w
their g o d b u r n t in the fire, their strength w a s turned to weakness a n d
t h e y fell b y the s w o r d . N o t a worshipper a m o n g them w a s left!
Unless their Rock had sold them; t h e y h a d no l a w or c o m m a n d m e n t ,
no statutes or judgement, no v o i c e w a s heard, none created or ordered.
N o m a n w a s sent w i t h wonder or m i r a c l e ; no deed w a s done b y man's
h a n d , nothing h e a r d or seen, no (savoury) smell or taste, none to
request. N o , b u t t h e y w e r e shut u p b y the c o m m a n d of G o d . Therefore
H e said, "Whoever sacrifices to an alien god shall be destroyed ( E x . x x i i .
2 4 1
20).
E x a l t e d are the tribe of L e v i a b o v e all the tribes, for t h e y were m a d e
j u d g e a n d t h e y j u d g e d the congregation. Moses belonged to L e v i , so
did A a r o n . W h e r e is there the like of Moses a n d w h o can compare w i t h
Moses, a prophet the like of w h o m has not arisen a n d never will arise ?
T h e fifth s t a t e m e n t : For the time when their foot shall slip (Deut.
iiZ
x x x i i . 3 5 ) . The man who is the most tender and delicately bred among
you (Deut. x x v i i i . 54) m a k e s himself to fall into evil abomination; (so)
IV. §§.11,12 T h e D a y of V e n g e a n c e 181

the most tender and delicately bred woman among you, who would not
venture to set the sole of her foot (Deut. x x v i i i . 56). H e w h o w a l k s in
evil, the sole of his foot will stumble. W h a t the w a l k i n g in evil involves
is the transgression of the c o m m a n d m e n t s ; (e.g.) You shall not turn
aside to the right hand or to the left. You shall walk in all the way which
the Lord your God has commanded you ( D ; u t . v . 3 2 - 3 3 ; T a r g . ) .
W h a t is meant b y the right h a n d a n d the left ? T h e l a n d of C a n a a n
243
is the right h a n d and the land of E g y p t is the l e f t . T h e w a y of the
T r u e One is in the middle. H e w h o turns to the one or the other—his
foot shall stumble. H e w h o has evil steps, let him b e prepared to meet
judgements from the sole of his foot to his h e a d !
G l o r y b e to the great prophet Moses, w h o magnified m e n w h o
believed in G o d a n d accepted his prophethood as true.

§ 12. T H E D A Y OF V E N G E A N C E

T h e sixth statement: For the day of their calamity is at hand (Deut.

x x x i i . 3 5 ) . Let me alone, that I may destroy them and blot out their name
2 4 4
(Deut. ix. 1 4 ) . H e w h o does such an evil thing as to lie w i t h his
fathers—and w h a t takes place a f t e r w a r d s — o r to turn aside after a n
246
alien god, will be r e q u i t e d b y the T r u e One. H e r e is an u n h a p p y
outlook! T h e future for evildoers! W h a t severe retribution there will
b e on the D a y of J u d g e m e n t !
There is a h a p p y future spoken of t o o — S o they followed in thy steps,
2 4 6
receiving direction from thee (Deut. x x x i i i . 3 ) . W h a t great m i g h t !
W h a t enduring sovereignty t h a t m a k e s all w h o love G o d g r e a t !
L e t us begin to utter w o r d s t h a t perfect the minds of the righteous.
Praise be to the Merciful, E v e r l a s t i n g One, w h o endures for ever in
His greatness. H o w glorious is the time of righteousnoss, a great order
wholly of prosperity, the time in w h i c h lived the great prophet Moses,
his light illumining both worlds. Glorious is the faithful prophet w h o
opened his mouth and m a d e this, the seventh statement: — a state­
ment containing both comforts a n d punishments. T h e statement
2 4 7
is: And their doom comes swiftly (Deut. x x x i i . 3 5 ) . B e c a u s e of evils
the recompense p a i d is punishments; because of good deeds the
recompense given out is of the corresponding k i n d — a s H e said, "Doing
good to thousands of those that love me and keep my commandments ( E x .
x x . 6; T a r g . ) , remembering the iniquity of the fathers upon the children
to the third and fourth generation of those that hate me" (Deut. v . 8 ;
2 4 8
Targ.).

2 4 3 2 4 4
I.e. Canaan is to the East, Egypt to the West. As S.P., with var. o-ratBNl & rraxi.
2 4 5 A 2 4 6 2 4 7
So ; or 'adjured'. As S.P., with var. - p i l T a T B . As S.P., with var. miTlS.
2 4 8
Not apparently an exact quotation.
 182 Book I V God, Man and Sin IV. §.I2

W e m u s t renew repentance, t h a t w e m a y find rest and safety from

all the retributions of the D a y of V e n g e a n c e , from all the penalties.
T h e D a y of Recompense is for all the good, the D a y of Resurrection
for all men, the D a y of R e g r e t for all the w i c k e d , the D a y of Reckoning
for all things done, the D a y of Recompense for the good a n d the evil,
the D a y of Interrogation about all things done b y all creatures, the D a y
of T r e m b l i n g for all feet, the D a y of Terror for all limbs, the D a y of
R e c k o n i n g for all actions, a d a y in w h i c h e v e r y person receives recom­
pense, the D a y of J u d g e m e n t , the D a y of T e a r s , the D a y of Deliver­
ance, the D a y of A s s e m b l y , the D a y of T r u t h , the D a y of F e a r , the
D a y of the S t a n d i n g , the D a y of Coming forth from the ground, the
D a y of Grief for all of the w i c k e d , the D a y of J o y for all w h o were
obedient, the D a y on w h i c h the L o r d of the world will appear and
proclaim, "I, even I, am He, and there is none other with me" (Deut.
2 4 9
xxxii. 3 9 ) .
H e will s u m m o n H i s creatures as H e wills. T h e earth will be split
260
because of the great terror (then), a n d all of t h e m will come f o r t h as
quick as a w i n k of the e y e a n d will arise in one moment before H i m .
T h e earth will be renewed and its split mended where it w a s split.
261
F r o m the good will issue the distinctive smell of p e r f u m e . A sweet
odour will rise u p to the h e a v e n l y habitation.
A s for the evil, the smell of their dust will arise—as H e said, "And
I will devastate the land" ( L e v . x x v i . 3 2 ; T a r g . ) , and there will return
w i t h it brimstone a n d fire. W h e n these t w o (classes) are brought
together, note the difference between t h e m !
A s for the good, their odour will be acceptable and their apparel
will be renewed as H e said, "Your clothing did not wear out upon you"
(Deut. viii. 4; T a r g . ) . A d a m a n d N o a h a n d the Righteous of the world
2 6 2
will be before them, the angels of the F a v o u r round about t h e m , and
m e r c y ' s dewdrops showering upon them. T h e light will shine on them
a n d the great prophet Moses will glorify them. A a r o n the priest will
rejoice because of them, his son E l e a z a r will be joyful over them,
Phinehas will praise them, J o s h u a and Caleb a n d the seventy Elders
will m a g n i f y them. T h e F a v o u r of the L o r d will dwell w i t h them and
proclaim of them, "So Israel dwelt in safety alone" (Deut. x x x i i i . 2 8 ) .
T h e s e are the attributes of the good, the doers of righteousness,
w h o kept the c o m m a n d m e n t s which G o d decreed a n d did not neglect
them.
A s for the evil, on the other hand, w h e n their evil odour issues from
desolate dust w i t h which brimstone a n d fire are mingled, it will not be
263
acceptable. T h e i r apparel will be ragged, their faces e m a c i a t e d . It

2 4 9 2 5 0 2 5 1 A 2 5 2
Part S.P., part Targ. Lit. 'be spread out'. So , not as Bibl. Heb. Cf.
2 5 8 A
Rev. vii. n . So ; not as Bibl. Heb. root.
 IV. §.12 T h e D a y of V e n g e a n c e 183

will be said to them, " W h y are y o u r faces expressive of affliction

t o d a y ? " Cain and L a m e c h , the people of the F l o o d , the people of
B a b e l , the people of S o d o m , the E g y p t i a n s , the A m a l e k i t e s , K o r a h
and all his assembly w i t h their censers in their hands w e r e assembled
against them (cf. N u m . x v i . 1 1 ) a n d the angels of w r a t h were encompass­
ing them; the dust a n d earth were descending upon t h e m a n d there
254
was blindness in their eyes. T h e great prophet Moses w a s too right­
eous for them, A a r o n a n d his sons w r a t h f u l a t t h e m ; the great fire w a s
to m a k e an end of their bodies, a n d G o d to h a v e no compassion for
them. T h e y were to be confounded a n d the world shut against them.
T h e T r u e One w a s to s a y , " / will make my arrows drunk with blood, and
my sword shall devour flesh" (Deut. x x x i i . 4 2 ) .
These are the descriptions of the sinner on the D a y of J u d g e m e n t .
T h e good will be j o y f u l a n d none of their clothes will w e a r out upon
them, because they loved the sojourner a n d g a v e him b r e a d a n d cloth­
ing. T h e i r faces will be radiant, for t h e y did not turn their faces a w a y
from seeking. T h e i r palms will be full of light, for t h e y w e r e not closed
2 5 5
against righteous dealing. T h e i r hearts will be full of light, for B e l i a l
did not speak to them. T h e i r souls are pure, for t h e y loved their L o r d
w i t h soul and heart a n d strength—as H e said, "And you shall love the
Lord your God" (Deut. v i . 5; T a r g . ) . T h e i r feet did not falter, for t h e y
w a l k e d after the L o r d — a s H e said, "You shall walk after the Lord"
(Deut. xiii. 4 ; T a r g . ) . A l l this will be brought to pass in the D a y of
Recompenses.
T h e evil will be in severe punishment a n d their apparel will be
ragged, for t h e y pledged the raiment of the w i d o w . T h e i r faces will be
256
darkened, because t h e y turned them a w a y from e v e r y poor a n d
impoverished person. T h e i r hands will be cut off, because t h e y closed
them against righteous dealing. T h e i r hearts will grieve, seeing t h a t
they did not serve the L o r d w i t h j o y and w i t h h a p p y heart. T h e sons
257 258
of B e l i a l held s w a y o v e r them. T h e i r souls are b l e m i s h e d because
they did not wholeheartedly follow the L o r d . T h e i r minds will be
smitten, for they committed adultery in them. T h e i r strength will be
m a d e w e a k , because t h e y did not hold fast to the commandments.
T h e y will suffer retributions from the foot to the top of the head, for
they w a l k e d in slander and did not fear such action. T h e D a y of V e n g e ­
ance is prepared for all such deeds! H e w h o commits sin in the world
a n d does not turn from it will h a v e no escape then. W o e to the sinner
for w h a t he has brought on himself! H e has prepared consuming fire
which will take grip of the soul.
259
H a p p y the righteous for w h a t t h e y possess. S h a d e a n d w e l l b e i n g
will give them rest, shade from the G a r d e n a n d wellbeing from heaven.
2 5 4 2 5 5 A 2 5 8 2 5 7 A
As Jew. Targ. root mum ? Or as 'the errant'. = v'jDpn. Or as
2 8 8 2 5 9 A
'errant men'. Cf. Syr. J L ^ X ^ = JJe. 'light'
184 Book I V God, Man and Sin IV. §.I2

T h e one provides refreshing coolness for them, the other gives them
rest. W h a t a splendid portion, the portion of righteousness! H e w h o is
2 6 0
humble will b e in great glory in this w o r l d a n d the n e x t .
G l o r y b e to the great prophet Moses w h o m his L o r d sanctified a n d
placed in a status which no m a n of the descendants of A d a m has ever
attained, neither before him nor since.
T h e eighth statement is terrifying to all w h o hear: Where are their
gods? (Deut. x x x i i . 3 7 ) . T h i s refers to those w h o worship an image m a d e
b y h u m a n hands. H e w h o m a k e s an i m a g e a n d worships it, his F o r m
will b e changed in the D a y of J u d g e m e n t . H e w h o worships something
261
t h a t has been c r e a t e d a n d m a k e s it the object of his trust, when the
T r u e One appears w h o will there b e to s a v e him ? H e w h o makes much
of other than his Creator, w h e n he stands in the D a y of Vengeance
w h o will s a v e him ?
L e t us t u r n b a c k from the w a y of error a n d g o in the w a y of right­
eousness—the w a y t h a t provides rest for all w h o tread it. H o w excell­
ent is t h a t w a y ! I t behoves us to w a l k in it, for there H e calls, "Come
on, for I a m before y o u ; do not fear." (Cf. D e u t . x x x i . 8 ) . L e t us listen
to the w o r d s , for t h e y are from the mouth of the T r u e One. L e t us not
turn from them ever, perchance w e m a y remain in the glory H e has
given us.
2 6 2
T h e ninth statement: Let them be your protection (Deut. x x x i i . 3 8 )
in t h a t great d a y . T h e L o r d of the w o r l d will come among all the
peoples w h o worship the stars, sun, moon, fire, or a n y image, the
worshippers of B a a l - Z e p h o n , the m a k e r s of the Calf a n d the w o r ­
shippers of B a a l - P e o r . W h e n all these people come, t h e y will see them
t u m b l e ! T h e T r u e One w i l l s a y to them, "These are your gods" ( E x .
x x x i i . 4 , 8 ; T a r g . ) , b y following w h i c h y o u h a v e gone a s t r a y in y o u r
minds. L e t t h e m arise to help y o u a n d b e y o u r preservation! I a m the
one w h o w a s a shield to A b r a h a m in Sodom, when he said, "I have
sworn to the .. Most High Powerful One, ruler of heaven and earth (Gen.
x i v . 2 2 ; T a r g . ) . W h a t p o w e r h a v e y o u r gods t o d a y to a c t ? R e c e i v e
y o u r rewards n o w ! Suffer affliction w i t h w r a t h ! 0 fire, burn them,
for they have stirred me to jealousy with what is no god; they have provoked
2 6 3
me (Deut. x x x i i . 2 1 ) w i t h their shameful acts. M y dwelling they h a v e
defiled, m y holiness t h e y h a v e profaned. T h e i r faces h a v e manifested
evildoings; t h e y h a v e multiplied their presumptuous behaviour before
m e . T h e y h a v e inhabited the apple of (my) e y e ; m y House they h a v e
desolated; from the T r u e One t h e y h a v e turned a w a y ; m y will they
264
h a v e c o n c e a l e d . T h e y h a v e gone a w a y from m e ; t h e y h a v e kept w h a t
belongs to m y enemies. H o w c a n I recompense them w i t h good things
2 6 0 2 6 1 1 2 6 2
Cf. the 3rd Beatitude, Matt. v. 5. Orthographic error; 1. •>(K)ni3 ?. So S.P.,
2 , 8 2 6 4
L X X , Syr., Vulgate. As S.P., but pam for Heb. on, and var. »0S73l. Or 'de­
stroyed'.
IV. §.12 T h e D a y of V e n g e a n c e 185

or hear a c r y from them, or answer t h e m in the d a y of their distress

in the w o r l d ? I called t h e m ; t h e y did not come. I w a r n e d t h e m ; t h e y
paid no attention. I t a u g h t t h e m ; t h e y remained ignorant. I honoured
t h e m ; t h e y rebelled. I instructed t h e m ; t h e y forgot. I uplifted t h e m ;
they fell down. I treated t h e m well; t h e y b e h a v e d shamefully. I n v i e w
of this h o w can I h a v e p i t y for them ? H o w c a n I show m e r c y to t h e m ?
W i t h this in m i n d h o w can I p i t y them ? H o w c a n I b e concerned for
them ? M y mercies h a v e been w i t h d r a w n from them. M y blessings h a v e
been withheld from them. W h e n t h e y forgot m e , I forsook t h e m ; w h e n
2 6 5
t h e y spurned m e I p a r t e d from them. I recompense e v e r y doer
according to w h a t he h a s done!
These statements do not a p p l y to other men, only to us. W o e t o us if
w e do not learn them, for w e will receive recompense according to
w h a t w e h a v e heard. W e are the children of good men. T h e oath of the
266
T r u e One a p p l i e s to us. L e t us not shun the T r u e One or a c t in a
shameful manner or d e v i a t e from the w a y of G o d , or forget w h a t G o d
has t a u g h t us, or forsake the instruction H e has g i v e n us, perchance
favour m a y appear in the world, a n d tranquillity a n d peace come b a c k
to H i s own, a n d t h a t w e m a y lie down w i t h none t o terrify ( L e v . x x v i .
6) a n d be safe in our dwellings. W i l l not the g r e a t prophet Moses bring
forgiveness, for the l a w is to him a perpetual memorial g i v i n g increase
of life? W i l l not A a r o n g i v e blessing, since the c o m m a n d m e n t s are
before us ? W e shall h a v e no plea w h e n the T r u e One questions us, b u t
the l a w is in our h a n d s — a s H e said, "(It is) in your mouth and in your
heart, so that you can do it" (Deut. x x x . 1 4 ; T a r g . ) . H e w r o t e it w i t h
H i s (own) hand, H e g a v e it w i t h H i s (own) hand.
L e t us praise our L o r d w i t h faith a n d submit before H i s greatness
w i t h much reverence, testifying a n d s a y i n g , " T h e r e is only one
God."

T h e tenth statement. H o w did the great prophet Moses teach Israel

a b o u t the D a y of V e n g e a n c e ? H e announced to t h e m their deliverance
from it. T h e r e is no announcement or deliverance except for those
w h o possess righteousness a n d w h o do good deeds, w h o keep the
commandments, w h o w a l k in the w a y of the T r u e One.
T h e T a h e b will come in peace to repossess the place w h i c h G o d chose
for those good people. T h e eldest of his father's house, w h e n he w a s
young, w a s great in wisdom a n d his heart w a s filled w i t h knowledge
267
of w h a t he learnt. H e w a s described as a 'quiet man, dwelling in tents'
2 6 8
(Gen. x x v . 2 7 ) . H i s m i n d w a s strong because he possessed r i g h t ­
eousness. J o s e p h c a m e ; so he w a s recompensed w i t h a k i n g d o m after
servitude a n d those w h o h a d oppressed him sought his f a v o u r . H i s

2 , 7 2 , 8
265 F o r „2j .
m 26« L i . 'goes', A 'continues'.
t So R.S.V. Part S.P., part Targ.
i86 Book I V God, Man and Sin IV. §.I2

brethren were not upright in w h a t t h e y did, b u t he w a s upright in

w h a t he did. W h e r e is there the like of J o s e p h , illumined, wise, posses­
sing the spirit of G o d . H e possessed the place. Therefore his bones
w e r e borne b y a prophet w h o w a s the faithful one of his L o r d ' s house.
T h e r e is none like J o s e p h the king a n d there is none like Moses the
prophet. E a c h of them possessed high s t a t u s ; Moses possessed prophet­
hood, J o s e p h possessed the G o o d l y Mount. T h e r e is none greater than
either of t h e m !
Greatness belongs to our G o d , w h o is eternal b y Himself, owner of
the worlds. T h e r e is no other w i t h H i m . H o l y is the prophet w h o w a s
sanctified b y G o d . T h r o u g h him manifold great glories were revealed.
269
N o prophet like Moses h a s arisen or e v e r will a r i s e . H e w a s exalted
a b o v e the whole h u m a n race a n d he progressed until he w a s gathered
w i t h the angels—as w a s said to him, "Be gathered" (Deut. x x x i i . 5 0 ;
Targ.).
W h e r e is there the like of Moses w h o trod the fire ?
W h e r e is there the like of Moses w h o penetrated the high re­
2 7 0
gions ?
W h e r e is there the like of Moses w h o approached the deep dark­
ness?
W h e r e is there the like of Moses to w h o m his L o r d said, " S t a n d
b y m e n o w " ? (cf. E x . x x x i i i . 2 1 ) .
W h e r e is there a prophet like Moses w h o m G o d addressed mouth
to mouth? ( N u m . xii. 8 ) .
W h e r e is there a prophet like Moses w h o fasted forty days and
forty nights; he neither ate nor drank? ( E x . x x x i v . 2 8 ) .
H e descended c a r r y i n g t w o stone tablets inscribed b y the finger of
G o d . H e also said other words, all of them comprising tidings for the
doers of good.
T h e T a h e b will come in peace to possess the places of the perfect
ones a n d to manifest the truth. G i v e ear a n d hear! A b i d e in the truth,
purify y o u r intents—
2 1 272
For the Lord will judge " his people, (Deut. x x x i i . 36), the people
of the L o r d , i.e. J a c o b , a descendant himself and y e t a chief root, and
descendants from fathers to sons, right from N o a h the origin to the
T a h e b his descendant.
T h i s statement brings to (our) notice the perfect ones w h o were
superior to all peoples. Therefore H e said, "And have compassion on
His servants"(ibid.). T h e y will not b e in p o v e r t y , nor will they be
afflicted in judgement, for t h e y w a l k e d in the w a y of righteousness.
T h e y h a v e rest in the D a y of J u d g e m e n t from all retribution; their

2 8 9 2 7 0 A 2 7 1
D. 1 marg, add. rest of Deut. xxxiv. 10. 'who pierced the veils'. R.S.V.
2 7 2
'vindicate'. As S.P., with var. nns;.
IV. §.12 T h e D a y of V e n g e a n c e 187

souls h a v e relief within the kingdom. One will come in peace to bring
273
in r e l i e f .
And there is none remaining, bond or free (ibid.). T h e r e the w o r d of
the T r u e One will be enforced a n d H e will illumine the w o r l d w i t h
w h a t H e will bring about in it.
H o w momentous the hour w h e n G o d ' s voice is h e a r d going forth in
the world! A l l creatures will b e a r r a y e d w i t h their heads lowered, their
274
hearts quaking, their eyes f i x e d , their limbs shaking from fear on the
D a y of J u d g e m e n t . T h e mouth of the D i v i n e One speaks: "See now
274
that I, even I, am He" (Deut. x x x i i . 39). T h o s e w h o a c k n o w l e d g e and
275
k n o w will then be delivered. Behold, 1 have taught you statutes and
ordinances (Deut. iv. 5), only take heed (Deut. iv. 9).
J , even I am He, w h o lives a b o v e Creation a n d Mount Sinai.
I, even I, am He, w h o is a n d there is no other beside me.
I, even I, am He, w h o is without time or place.
I, even I, am He, to w h o m the life of the world belongs.
/, even I, am He, w h o raised a n d spread out b y m y power.
/, even I, am He, w h o planted the G a r d e n a n d uprooted S o d o m .
/, even I, am He, w h o uprooted a n d withheld.
/, even I, am He, to w h o m all belongs a n d to w h o m it will return.
/, even I, am He, w h o s l a y s all living a n d brings to life all dead. '
/, even I, am He, w h o recompenses m y a d v e r s a r y w i t h vengeance.
A n d now, it is good for us to rely on the T r u e One a n d fear H i s
might, perchance w e m a y reach the w a y of prosperity, a n d not cease
to praise our L o r d a l w a y s , t h a t w e m a y be exalted a n d increased in all
glory, and enter into a c i t y which is full of m e r c y a n d p i t y , in w h i c h
all the inhabitants are a t rest. T h i s is a Merciful G o d a n d there is none
besides H i m . T h i s is a true prophet w h o magnifies the good.
L e t us return now w i t h perfect m i n d to H i s s a y i n g , "For the Lord will
276
judge his people" (Deut. x x x i i . 36). E v e r y o n e k n o w s his recompense
here. See h o w those w h o k n o w m e are given life through m y goodness
and are in j o y through m y glory. See h o w it w a s said to P h a r a o h king of
E g y p t , "Let my people go", for I a p p e a r for the sake of delivering them.
For your people have acted corruptly (Deut. ix. 1 2 ) — a serious sin on the
D a y of V e n g e a n c e ! One will b e separated from the other. Therefore the
great prophet Moses said, "And have compassion on his servants" (Deut.
x x x i i . 36). T h e one w h o is apostate will receive retribution, b u t the one
w h o obeys will find rest. H a p p y t h e y w h o o b e y ! W o e to all g u i l t y ones!
2 7 8
The ref. to a kingdom and one coming as an inaugurator is unique to this passage.
There is no doctrine of a kingdom of God as understood in Christianity, but the Sam.
teaching is that God has a kingdom composed of His beloved—otherwise unspecified.
The one to come is the Taheb; his function of restoration involved relief for the
hard-pressed believers on earth. It is possible that the kingdom ref. to is earthly.
2 7 8
271 A. 275
S O . p . , L X X , Syr., Vulgate.
S o s R.S.V. 'vindicate'.
i88 Book I V G o d , M a n and S i n IV. §.I2

F u r t h e r m o r e , And have compassion on his servants is a statement

w h o l l y glorious. T h e T a h e b will arise a n d the L o r d will h a v e compas­
sion. T h e place of the D a y of V e n g e a n c e is the evil place of the Calf.
I will be fierce in anger when I do a w a y w i t h the people.
T h e great prophet Moses p r a y e d ; anger w a s reverted a n d there w a s
compassion for the remainder w h o did not (have a n y t h i n g to do with)
m a k i n g the Calf. Therefore on the D a y of V e n g e a n c e the great fire will
b e kindled. T h o s e w h o abode b y the T r u e One will not be overcome b y
it. T h e y kept the w o r d s which our L o r d commanded us, for t h e y are
life a n d lengthening of d a y s for those w h o keep them (cf. D e u t . x x x . 20)
T h i s is a m i g h t y statement w h i c h the great prophet Moses m a d e —
And there is none remaining, bond or free (Deut. x x x i i . 3 6 ) . T h e bond
are the doers of sins a n d the free are the forsakers of sins. W h e r e is there
the like of Moses a n d w h o can c o m p a r e w i t h Moses, w h o w a s magnified
a b o v e the whole race of m a n ? H e spoke w i t h the m i n d of the D i v i n e One,
w i t h the mouth of prophecy. See now that I, even I, am He (Deut.
x x x i i . 3 9 ) . Hear, 0 Israel, the Lord our God is one Lord (Deut. v i . 4 ) .
W h e n he proclaimed that, he m a d e it a fundamental b y which minds
are perfected, and he m a d e it a foundation for worship.
/ am the Lord ( E x . x x . 2 ) , and my name YHWH ( E x . v i . 3 ) , / am who
I am ( E x . iii. 1 4 ) , The Lord our God is one Lord (Deut. v i . 4 ) ; the beginn­
2 7 7
ing a n d the e n d . / , even I, am He. I n the D a y of V e n g e a n c e when
y o u are called, the bond a n d the free will b e assembled. See now!
And now, 0 Israel, he w h o learns this will receive rest in this. See now!
B e h o l d I h a v e t a u g h t , I, even I, am He. Only take heed, and keep your
soul (Deut. iv. 9) from the D a y of J u d g e m e n t . There is no god besides
me (Deut. x x x i i . 3 9 ) , also And keep your soul diligently (Deut. iv. 9 ) .
H a p p y the m a n w h o trusts in his L o r d and w a l k s in obedience t o
H i m ! See now! I have seen ... and I have come down to deliver them ( E x .
iii. 7,8). i", even I, am He, in the beginning and a t the end. I t w a s I w h o
said to A b r a h a m , "Abraham" (Gen. x x i i . 1 1 ) and said to Moses, "Moses,
Moses" ( E x . iii. 4 ) . / , even I, am He, m y state incomprehensible.
W h e n A b r a h a m w a s called, he said "Here am I" (Gen. x x i i . 1 1 ) a n d
the great prophet Moses said, "Here am I" ( E x . iii. 4 ) . Greatness
belongs to our L o r d , w h o said, "I, even I, (am He)". H e honoured
A b r a h a m a n d Moses in this w o r l d a n d in the next. W o e to a m a n in
w h o m is not comprehension. L e t him k n o w the p a t h s of faith!
A b r a h a m w a s a n origin in w h a t he did; the great prophet Moses w a s
an origin in w h a t h e manifested. T h e r e is none like A b r a h a m ; there
is none like Moses. S o the T r u e One has t a u g h t us. Blessed be the
eternal, everlasting One w h o exists for e v e r !
W h e n H e speaks, the whole world listens a t the time. T h e world has
no life to it b u t H e — I , even I, am He. A b r a h a m and Moses, A b r a h a m
2 7 7
Cf. Rev. xxi. 6 and xxii. 13 (with context of previous verse).
 IV. §.12 T h e D a y of Vengeance

the first of the Righteous a n d Moses the highest of all prophets. / , even
I, am He, to the one a n d to the other; to A b r a h a m H e said, " / am God
almighty" ( E L S H A D D A I — G e n . x v i i . i ) , to Moses H e said, " / am
the Lord" ( Y H W H — E x . x x . 2 ) . A b r a h a m slew kings w h o h a t e d
the t r u t h ; he smashed their gods a n d w i p e d out their m e m o r y w i t h
great triumph. T h e great prophet Moses j u d g e d their gods a n d slew
the worshippers of them. T h u s H e said, "And there is no god beside me"
(Deut. x x x i i . 3 9 ) . H e a d d e d force to all this w i t h a momentous state­
2 7 8
ment : "I kill and I make alive" (ibid.) ; 1 kill e v e r y sinner a n d all w h o
lie to m e a n d e v e r y false scripture of those w h o s a y t h a t it is from me,
when it is not so. I m a k e alive all good people a n d the scripture t h a t
t h e y possess, for it is from m e a n d will revert to me. M y n a m e a n d m y
commands a n d statutes, all m y judgements a n d l a w s are in it. I t w a s
heard from m y m i g h t y mouth and w a s written b y m y h a n d . A s I live,
so m y S c r i p t u r e will live.
As I live for ever (Deut. x x x i i . 4 0 ) , m y g l o r y a n d also m y Scripture.
As I live for ever is a strong o a t h — a s H e said, "But truly, as I live,
and as all the earth shall be filled with the glory of the Lord" ( N u m . x i v .
2 1 ) . J live for ever. A b r a h a m a n d Moses are the t w o origins. H e w h o
turns a w a y from A b r a h a m is an apostate a n d transgressor. H e w h o
turns a w a y from Moses is like the son of Shelomith ( L e v . x x i v . n ) .
T h e t w o of them are exalted, for t h e y extolled their fathers. E v e r y o n e
2 7 9 280
w h o is f r o m them returns to his o r i g i n . .
L e t us prostrate before our G o d a n d Creator, a n d believe in H i m
a n d in Moses the prophet w h o b r o u g h t life to u s — a s H e said, "For
that means life to you and length of days" (Deut. x x x . 2 0 ; T a r g . ) .
L e t us contemplate w i t h the inner e y e a n d see the great prophet
Moses s a y i n g to the congregation: And there is none that can deliver out
of my hand (Deut. x x x i i . 3 9 ) . Is the Lord's hand shortened? ( N u m . x i .
2 3 ) T h e Lord's h a n d began a n d it created. B y it H e returns e v e r y t h i n g
to its original state through H i s greatness. Therefore H e said, "Hand"
( Y A D ) and "will judge"™ ( Y A D I N ) (Deut. x x x i i . 3 6 ) .
If the defendant w a s innocent, w o e to the (lying) witness! I f he w a s
lying, the witness is shown to be honourable.
And there is none that can deliver out of my hand—this statement deals
w i t h witnesses, t h a t there m a y be no l y i n g witness seen in the world.
281
If the h a n d of a witness is stretched forth a n d he has k i l l e d an inno­
cent man, then There is none to deliver out of my hand—he will not b e
delivered from m e ! If he killed a g u i l t y m a n , Moses (you m a y r e m e m ­
ber) preceded him b y killing the E g y p t i a n !
H e declared to the congregation, "Blessed is our G o d for e v e r ! " a n d
"Blessed is H i s n a m e for e v e r ! "
2 7 8 2 7 8 A 2 8 8 2 8 1
Part S.P., part Targ. So . I.e. God. I.e. caused his death by false
witness.
 BOOK V
T H E D E A T H OF MOSES
 A l s o b y M a r q a h , the F a v o u r of the L o r d be upon
h i m ! T e a c h i n g concerning So Moses the servant of
1
the Lord died there (Deut. x x x i v . 5 ) .

§ 1. INTRODUCTORY POEM §.1

Momentous w o r d s these! W e come and s a y , " L e t those w h o h a v e

understanding of it hearken to the teaching."
G r e a t is the statement w h i c h I come to m a k e , for it shakes the
speaker a n d m a k e s the listener to m a r v e l ! O listeners, a p p l y y o u r
minds a n d listen to w o r d s w h i c h are exceedingly magnificent. W e set
out a large section, before w e recall the glories of the son of A m r a m .
N o n e has arisen or ever will arise like Moses! H i s span includes the
knowledge of the Beginning a n d it goes on to the D a y of V e n g e a n c e .
W h e r e is there the like of Moses ? W h o c a n compare w i t h Moses w h o m
his L o r d entrusted w i t h things unseen a n d seen ?
And the Lord said to Moses that very day (Deut. x x x i i . 48, et seq;
T a r g . ) . I t w a s a t the g a t e of the T e n t of Meeting.
And. the Lord said to Moses that very day. L e t y o u r eyes weep, O
all the congregation of Israel!
And the Lord said to Moses that very day. L e t the people a t the
2
sides about to be dispersed be affrighted!
3
Ascend this mountain of the Abarim , Mount Nebo (Deut. x x x i i . 49;
T a r g . ) , and die there .. as Aaron your brother died (Deut. x x x i i . 5 0 ;
T a r g . ) . D i e on Mount N e b o as Aaron your brother died in Mount Hor
(ibid. T a r g . ) during the deliverance b y the T r u e One.
B i t t e r the hour a t which he h e a r d all this speech from his Creator!
T h e great prophet Moses w a s raising his voice a n d s a y i n g , " G r e a t n e s s
to the perpetual, eternal P o w e r f u l O n e ! " H e w a s m a k i n g obeisance,
g i v i n g praise and worshipping his G o d and his m o u t h did not l a c k
a n y t h i n g in his proclaiming greatness (to G o d ) . H e said, "Greatness to
T h y power, O m y L o r d , O J u d g e , O T r u e One. T h o u dost not show
partiality, not to prophet nor to righteous m a n . "
A f t e r this all creatures were g r e a t l y disturbed w h e n t h e y heard their
L o r d s a y i n g all this to the great prophet Moses.
T h e powers w i t h which he dwelt on Mount Sinai called to their L o r d
t h a t death should not come near him.
T h e F i v e B o o k s a n d the l a w s t h e y contained besought their L o r d
that death should not approach him.
1
For another account of the Death of Moses, see M. Gaster, The Asatir, pp. 303 ff. See
also his introduction for parallels to Josephus and the relationship of the work to the
2 8 A
pseudepigraphical literature. Or 'shoulders' (of the mountain). 'Hebrews'.
 194 Book V T h e D e a t h of Moses V. §.i

T h e n a m e w i t h w h i c h he w a s vested on the top of Mount Horeb

asked its L o r d t h a t death should not come near him.
4
A L A F said, " F a r be it! F a r b e it!", and asked t h a t death should
n o t come near him.
A L A F said, " I a m equal to one in calculation. T h e r e is only one G o d !
T h e r e is no prophet other than Moses the son of A m r a m . "
A L A F said, proclaiming in the veiled regions, " F a r be it! F a r be it
t h a t death should come near h i m ! "
5
L A B A D proclaimed, addressing a request on his behalf to its Crea­
t o r t h a t death should not d r a w n e a r him, " B e c a u s e h e w r o t e m e a t the
6
end of the l a w ; a t the dictation of his L o r d he w r o t e 'in the sight of all
Israel' (Deut. x x x i v . 1 2 ) . T h e writing of m e is the end of the l a w w h i c h
h e received. H e w a s like one guarding a treasure-store. Therefore I
m a k e request on his behalf, perchance death will not come near him,
7
a n d t h a t the soul will not l e a v e h i m . "
8
H E said, proclaiming on his behalf, " I h a v e the v a l u e of five. H i s
Scripture has five books a n d he w a s v e s t e d w i t h five letters: they are
A L A F , L A B A D , H E , Y U D , M I M (for E L O H I M ) . Therefore I m a k e
request t h a t death should not d r a w near h i m . "
Y U D said, proclaiming on his behalf, " I too come into reckoning to
the v a l u e of ten, the letter b y which Israel is indicated, the number of
9 10 11
the elements of C r e a t i o n a n d the d e l i v e r a n c e and also the m e r c i e s ,
1 2
a s well as the first letter of the great n a m e . Therefore I m a k e request
on his behalf t h a t death should not d r a w near him."
M I M said, proclaiming on his behalf, " I a m the first letter of his
n a m e a n d the last of the n a m e A d a m a n d the n a m e A b r a h a m ; in the
13
n a m e of his father I a m r e p e a t e d . A c c o r d i n g to m y number w a s his
fasting during the d a y s and nights—as w a s said, "Forty days and forty
nights" ( E x . x x x i v . 2 8 ; T a r g . ) . Therefore I m a k e request t h a t death
should not come near him."
T h e S E A too w a s proclaiming, speaking on his behalf, " H e w h o
divided m e and dried m e u p w i t h his rod and revealed in m e forty
14
d i v i s i o n s does not merit d e a t h . "
T h e F I R E said, proclaiming on his behalf, " M y might is consuming; y e t
w h e n h e t r o d on m e I w a s like d e w under his feet, a n d h e w a s not h a r m e d
or hurt b y me. Therefore I request t h a t death should not d r a w n near him.''
T h e C L O U D proclaimed, s a y i n g , " I hid him on Mount Sinai and his
L o r d called him from the midst of me. H e c a m e to H i m through me.
Therefore I request t h a t death should not come to him."
8 6
* Thefirstletter of the acrostic on elohim. So Petermann, ibid. The very last letter
7 8
of the Pentateuch. Root O J : cf. C. p. 1 3 (1). Petermann, op. cit. p. 1 Y ( J ) .
9 1 0 1 1
As dealt with in Book IV, § 2. I.e. the ten plagues, but v. next n. Deliverance
1 2 1 3
and mercies divided into ten sections in Book I I , passim. mn'. I.e. twice in
1 4
mas. I.e. as the Sam. tradition of the forty wonders in Egypt and in the sea.
V. §.2 T h e L a s t C o m m a n d s of Moses 195

§ 2. T H E L A S T C O M M A N D S O F M O S E S §. 2

T h e great prophet Moses w a s standing before his L o r d . H e h e a r d all

these requests from all the creations on his behalf t h a t death should
not d r a w near him. T h e L o r d of the w o r l d replied to t h e m all, " T h e
d a y of his passing approaches. N o request is accepted this d a y . "
B i t t e r the hour a t w h i c h the great prophet Moses h e a r d these r e ­
quests on his behalf a n d the answer given to t h e m b y the L o r d of all,
" T h i s d a y is the end, the final moment of m y prophet Moses. Y o u r
request regarding this is of no a v a i l . "
H o w excellent to see the great prophet Moses w h e n he heard all
these w o r d s begin to m a k e supplication before his L o r d a n d w o r s h i p
and lift u p his h a n d to the H o l y H a b i t a t i o n , his tears falling like rain,
w i t h exceedingly m u c h weeping—not for himself, b u t for the congrega­
tion! H e proclaimed and said aloud, " W o e to y o u , O congregation!
I depart and a m going to l e a v e y o u . Y o u will go a s t r a y after m y
death (cf. Deut. x x x i . 2 9 ) . W h o will m a k e supplication for y o u ? W h o
will m a k e entreaty on y o u r behalf ? W h o will seek forgiveness for y o u ?
W h o will h a v e compassion for y o u after m e ? I t u r n a w a y from life a n d
a m about to be cast into the pit w h i c h A d a m d u g out. I will not enter
15
the good l a n d . I t is denied m e . T h e end of m y j o u r n e y i n g has come
and t o d a y I depart from the world and die. T h e r e is no prolongation
of life for me. I a m purchased b y the w o r d of the serpent, taken u p
16
through the eating b y E v e , p l e d g e d through the action of A d a m .
There is no hope in m e ever. Righteousness is T h i n e , O m y L o r d ! T h e
crown of life is T h i n e ! T h o u dost not shun j u d g e m e n t ; T h o u dost not
show partiality, not to prophet or to righteous one. Righteousness is
Thine, O T r u e One! Righteousness is T h i n e , O J u d g e , for T h o u a r t
abundant in truth a n d faithfulness."
1 7
A f t e r this, following his act of worship, the great prophet Moses
stood at the gate of the T e n t of Meeting a n d called to J o s h u a the son
of N u n . H e repeated to him all the address a n d said to him, " O m y
pupil, O J o s h u a the son of N u n , go quickly to the house of the priest­
hood and acquaint them w i t h w h a t has transpired. T e l l E l e a z a r , I t h a m a r
and Phinehas to come a t once, t h a t w e m a y be filled w i t h their peace."
1 8
A l l this c o m m a n d m a d e to J o s h u a b y the great prophet Moses w a s
1 9
a t the gate of the V e i l which he h a d placed outside the c a m p a t a
distance from it. H e called it T h e T e n t of Meeting from this. J o s h u a ,
the servant of the great prophet Moses, w e n t out a n d c a m e q u i c k l y
to the holy Tabernacle. H e stood in front of it weeping sorely, until
the three, E l e a z a r , I t h a m a r a n d Phinehas c a m e forth from it. W h e n

1 6 A 1 7
"Canaan. So 6_^*j>; i.e. my dwelling is pledged. V. n. 8 of text regarding
1 8 A
the Asatir account. MSS -yb, better; no doubt was corrupted from "73
1 9 A
by the proximity of ubm. So X'BS; Targ. Onk. Gen. xxiv. 65; 'tent'.
 BookV T h e D e a t h of Moses V. §.2

t h e y s a w J o s h u a standing weeping, t h e y said to him, " W h a t is the

m a t t e r ? W h y are y o u w e e p i n g ? " H e answered them, his tears flowing
20
d o w n like rain, " M y lord Moses this d a y s e e k s to go u p to die."
T h i s statement w a s distressing to the holy priests and t h e y were
g r a v e l y troubled w h e n t h e y h e a r d this n e w s from J o s h u a . T h e y m a d e
haste to go, accompanied b y the whole priestly house, a n d came to the
great prophet Moses. W h e n t h e y reached him, t h e y kissed his face on
b o t h sides a n d then fell a t his feet. Phinehas the son of E l e a z a r w a s
c a r r y i n g the t r u m p e t in his h a n d a n d standing before Moses weeping.
T h e great prophet Moses said to him, " O grandson of m y brother,
s t a n d y o u a n d I t h a m a r a t the g a t e of the place of meeting, the t r u m ­
pets in y o u r hands, a n d blow a blast t h a t all the congregation m a y hear
a n d come here a n d be a r r a y e d before m e a n d I shall pronounce peace
21
upon t h e m . "
I t h a m a r a n d Phinehas arose a n d blew the blast a t the gate of the
place of meeting. W h e n the congregation heard the sound of the
t r u m p e t s , t h e y w e r e troubled a n d afraid. T h e y said, " W h a t does this
t r u m p e t blast m e a n a t this hour ? I t is not a time for an offering; it is
not a time for encamping." T h e sound of the trumpet r a n g through
the tent of the great prophet Moses a n d all the congregation were
afraid a n d terrified.
2 2
B i t t e r w a s the hour a t w h i c h the n e w s a r r i v e d a n d it w a s told t h a t
Moses the prophet w a s going to die. T h i s news which the tribes of
23
J a c o b w e r e given v e x e d t h e m a n d all the i n h a b i t a n t s . W h e n the
report w a s received among the tribes, t h a t Moses sought to ascend
M o u n t N e b o to die there, t h e y all assembled a n d w e n t forth quickly
tribe after tribe, till t h e y c a m e to the tent of Moses. A l l the tribal
chiefs, the judges, the E l d e r s of the congregation and the seventy
24
E l d e r s w e n t forth, till t h e y reached the t e n t of the great prophet
Moses a n d stood before him.
Moses the M a n faced them while t h e y were being seated in rows. H e
reported to them w h a t G o d h a d said. T h e i r a r r a y before him w a s just
2 5
as it w a s a t the time w h e n he proclaimed the S o n g . H e m a d e a plat­
form for himself a n d mounted it, so t h a t he could see all the congrega­
tion a r r a y e d before him a n d t h a t all of them could see him. W e r e not
(their hearts) filled a t the sight of him weeping w i t h tears like rain
pouring d o w n from heaven ? H e t a u g h t them the Scripture, the great
faith, the decrees a n d judgements, a n d all the statutes t h a t the L o r d
h a d c o m m a n d e d him. J o s h u a the son of N u n heard all t h a t and learned
all he heard w i t h heart full of w i s d o m — j u s t as H e said, "And Joshua
the son of Nun was full of the spirit of wisdom" (Deut. x x x i v . 9).
2 0 A 2 1 2 2 2 3
' a a n«, b u t ^lki. Om. riK. Or'utter the greeting to them'. ='"inn. I.e.
2 4 2 5
the tribes and the sojourners. So L . 2, 3. jrm mixture of JJK and Vns ? I.e.
The Song of Moses, Ex. xv. See the description in Book II, § n .
V. §.2 T h e L a s t C o m m a n d s of Moses 197

T h e great prophet Moses w a s standing, like the moon in its fullness,

exhorting and teaching, a n d weeping for all the congregation of Israel.
H i s weeping ascended to h e a v e n a n d he said w i t h loud voice, " O
26
inhabitants of M a c h p e l a h , O R i g h t e o u s Ones of the world, a w a k e !
O m a y y o u r spirit know, O good father, the son of T e r a h , O origin of
27
righteousness and perfection, t h a t the fences of y o u r g a r d e n w h i c h
y o u planted are broken d o w n through sins a n d rebellions.
O I s a a c , the holy sacrifice, O offering t h a t w a s not slaughtered, for
which no blood w a s shed, O m a y y o u r spirit k n o w t h a t y o u r inherit­
ance, which y o u brought u p b y y o u r righteousness, is departing for
28
d e s t r u c t i o n , smitten b y the downpour of the Curse, uprooted through
apostasy.
O J a c o b , father of the favoured tribes, O m a y y o u r spirit k n o w t h a t
the tribes which arose from y o u w e r e delivered from the h a n d s of the
E g y p t i a n s b y the p o w e r of G o d through one w h o h e a r d H i s voice
proclaiming from the midst of the fire the T e n W o r d s ( E x . x x ) , a n d
s a w w h a t H e did for their sake a n d h o w the speech of B a l a a m w a s
reversed and he said, "How fair are your tents, 0 Jacob, your encamp­
29
ments, 0 Israel! ( N u m . x x i v . 5 ) , "like valleys that stretch afar" ( N u m .
x x i v . 6) in great glory, "like gardens beside a river" {ibid.) w i t h m u c h
30
grace, "like aloes that the Lord has planted" (ibid.) in holiness, "like
cedar trees beside the waters" (ibid.), raised high a b o v e all these glories,
y e t about to b e brought to an end through a p o s t a s y . A f t e r this the
F a v o u r will be hidden a w a y a n d evils will b e multiplied the more, a n d
the dwelling place of G o d will b e concealed a n d M o u n t Gerizim defiled;
apostasy will be found in e v e r y place a n d there will be none zealous
for G o d . "
G i v e ear and listen to h o w the great prophet Moses stood a n d exhort­
ed all the congregation. H e said more than t h a t ! You have been rebel­
lious against the Lord (Deut. x x x i . 2 7 ) during m y life, and how much
more after my death (ibid.). Y o u will b e even more so! ( J u s t as) in the
S o n g which I proclaimed, w h e n heaven g a v e ear to it a n d earth listened
to m y speech. Y o u m u s t therefore hearken and g i v e ear to w h a t I h a v e
to s a y , O congregation w h o m I h a v e led, O people w h o m I delivered,
O congregation w h o are holy, O people w h o were specially chosen. L e t
not m y uprightness perish from y o u r midst, O people w h o w e r e t r i u m ­
p h a n t l y delivered from the house of bondage. L e t not m y uprightness
perish from y o u r midst after m y death. T h e w a y of A d a m I go, passing
along it, m y heart a n d m y mind fearful of w h a t I h a v e seen of y o u r
rebelliousness a n d stubbornness. H o w will it b e after m y death ? T h i s
d a y y o u h a v e been called high a b o v e all the nations. B e w a r e lest y o u
2 2 7 A 2 8
* I.e. Abraham, Isaac and Jacob. I. sing, as ; ref. to Gen. xxi. 33. In the
2 9 3 0
sense of O. T. Abaddon. As S.P., with var. -prraSBm. As S.P., but von
Gall sol (so Kittel's Sam. reading). Here as M.T., L X X , Old Latin and Vulgate.
 Book V T h e D e a t h of Moses V. §.2

b e reversed a n d become less t h a n all! Y o u h a v e been called 'king',

'priest', 'a holy nation'. T h e s e attributes m a y b e blotted out b y y o u r
3 1
o w n selves. T o M o u n t Gerizim, the House of G o d , which I h a v e desir­
ed, I shall go before I die.
O J o s h u a , it is for y o u to lead the w a y to it. E l e a z a r the priest will
minister on it a n d offer sacrifice. A l l this will go w r o n g through y o u !
T h e divine F a v o u r will be hidden from y o u . Y o u will w a l k in the w a y
of the serpent. W h a t c a n I do w h e n the d a y of m y death has arrived ?
W h a t c a n I do ?—said the great prophet Moses—when m y w a r is lost
through the fruit t h a t A d a m ate, a n d the d a y s of God's F a v o u r are
hidden for an era in which I shall not exist ?
O w o u l d t h a t there could be found a holy priest to pardon like A a r o n
m y brother, t h a t no affliction m i g h t a p p e a r ! O w o u l d t h a t there could
be found a holy priest like E l e a z a r to offer atonement for the congrega­
tion, so t h a t the divine F a v o u r m a y not turn a w a y ! O w o u l d that a
priest could b e found like Phinehas his son to arise w i t h zeal, that the
d a y s of the divine F a v o u r m a y not end! O w o u l d t h a t righteous men
w o u l d turn to their L o r d w i t h heart a n d soul, t h a t the d a y s of the
divine F a v o u r m a y not b e concealed! O w o u l d t h a t I should live to
supplicate a n d entreat a n d p r a y , w i t h m y h a n d s spread out t o w a r d
h e a v e n for the sake of (the return of) the d a y s of the divine F a v o u r ,
t h a t it m a y not be concealed!
32
I n the r o l e of prophethood I s t a n d looking a t the offspring of the
generations a n d w h a t comes after t h e m a n d w h a t is prepared for them.
T h e s e are the tidings I announce to y o u , O congregation, tidings that
will reach to the generations of perfect m e n . "
T h e g r e a t prophet Moses said, " O congregation, h a p p y are y o u if
y o u hearken to all this address t h a t I m a k e before y o u ! T h r e e times
33
m y L o r d said to m e , 'Go up to it', a n d I w e n t u p w i t h the m i n d of
prophethood on the (first) t w o occasions. I delivered the first a n d
second tablets a n d on this (third) occasion I receive the portion t h a t
H e presented m e through A d a m . T w i c e I ascended a n d descended as
G o d c o m m a n d e d m e ; on this occasion I go u p a n d will not come down.
Behold, before I die, I bless y o u w i t h a beneficial blessing in the name
of G o d . "
T h e congregation w e r e a r r a y e d before him, rank b y rank, and he
b e g a n to exhort a n d bless before he should die.
T h e t w o , J a c o b a n d Moses, the one exhorting in righteousness, the
other exhorting in prophethood.
J a c o b c o m m a n d e d a n d blessed his t w e l v e sons.
T h e g r e a t prophet Moses c o m m a n d e d a n d blessed six hundred
thousand.
8 1 8 2 A 8 8
Or 'Bethel'. Idiom, as ; lit. 'according to the looking of. Ref. to Ex.
xxiv. i, 12, xxxiv. 2 (Deut. x. i).
V. §.2 T h e L a s t C o m m a n d s of Moses 199
J a c o b blessed his sons w i t h a w h o l l y uplifting blessing.
Moses blessed the congregation, each tribe w i t h the blessing a p p r o ­
priate to it.
J a c o b blessed his sons w i t h the blessing appropriate to each one.
Moses blessed w i t h a blessing w h o l l y magnificent.
This is the blessing with which Moses .. blessed (Deut. x x x i i i . 1 ) ,
w h e r e b y he magnified the tribes of J a c o b .
This is the blessing with which Moses .. blessed, g l o r y a t the beginning,
grandeur a t the end.
The man of God blessed the children of Israel before his death (ibid.).
T h e prophet emphasized the fundamentals of righteousness; he said,
"The Lord came from Sinai" (Deut. x x x i i i . 2 ) . H e recalled the d a y
when H e proclaimed the T e n W o r d s ( E x . x x ) a n d Seir a n d Paran (ibid.),
for there w a s found in them some of the descendants of A b r a h a m .
N e w s of the d a y of H o r e b h a d reached them, w h i c h p r o v i d e d for
them evidences of t h a t , w h e n t h e y d e l a y e d a n d did not come to the
T r u e One.
Moses the son of A m r a m commanded for us a law (Deut. x x x i i i .
4)—a holy l a w inherited b y the congregation of J a c o b generation
after generation, not to be broken ever.
Moses the son of A m r a m commanded for us a law—a holy l a w
given to a holy people set a p a r t b y G o d .
Moses the son of A m r a m commanded for us a law. H e w h o w a s
entrusted w i t h such a treasure will b e an everlasting g u a r d i a n
over it.
Moses the son of A m r a m commanded for us a law. H e w a s the
proclaimer, w i t h o u t error, a n d also the listener, n e v e r forsaking.
Moses commanded for us a law. W h e n the faithful prophet finished
blessing the congregation of J a c o b , the tribes of Israel, he looked a t
all the tribes as t h e y w e r e a r r a y e d before him. H e began to c o m m a n d
them in order: " O tribes of J a c o b , O stars of the F a v o u r , O people of
the L o r d , keep the c o m m a n d m e n t s , statutes, l a w s a n d j u d g e m e n t s of
the L o r d , a n d do not forget them. L e t no a p o s t a s y enter a m o n g y o u .
T a k e care that y o u r heart does not entice the sons of Belial, t h a t H e
does not call y o u evil in the last d a y s . "
H e looked a t E l e a z a r , situated on his right. H e kissed his face a n d
said to him, " M y brother's son, O vice-regent of the L o r d , O inheritor
of the high priesthood, y o u are exalted a b o v e the status of o r d i n a r y
priesthood which y o u h a v e inherited, a n d y o u r actions will t a k e place
in the holy S a n c t u a r y a n d y o u will b e w o r t h y of t h a t . "
H e looked a t I t h a m a r a n d said to h i m , " M y brother's son, y o u are
an anointed priest a n d y o u will h a v e charge of all the L e v i t e s a n d all
the holy vessels. Concerning y o u a n d y o u r father it is w r i t t e n b y m e ,
"So Eleazar and Ithamar served as priests in the lifetime of Aaron their
 200 Book V T h e D e a t h of Moses V. §.2

father" ( N u m . iii. 4; T a r g . ) . K e e p y o u r priesthood a n d all the holy

things in y o u r possession. D o not g o a s t r a y from the w a y of the T r u e
One. B e righteous in yourself before the J u d g e w h o does not show
partiality."
H e looked a t Phinehas, seated on his left, and w e p t a n d kissed his
h a n d , the h a n d b y which he h a d taken the spear a n d pierced the adul­
terer a n d adulteress, so t h a t h e r e m o v e d w r a t h from against Israel.
H e said to him, " M y brother's grandson, y o u r zeal is manifest among
all the generations. W h e n y o u see a m a n erring, be u p and slay him, as
34
y o u did Z i m r i a n d C o z b i t , a n d y o u preserved six hundred thousand
b y y o u r zeal along w i t h the zeal of the L o r d of the w o r l d . "
H e looked a t J o s h u a the son of N u n a n d said to him, " O m y servant,
m y pupil, be strong and of good courage (Deut. x x x i . 2 3 ) . Y o u are the
one w h o will lead the descendants of A b r a h a m , the children of I s a a c ,
3&
the tribes of J a c o b . For you shall bring this people into the land (ibid.)
sworn to the Righteous ones. T h e sun will shine upon y o u and the
L o r d will go before y o u . H e will be with you [ibid.). H e w h o has G o d
w i t h him shall suffer no affliction. Do not fear or be dismayed (Deut.
3 6
xxxi. 8 ) .
T h e last thing he said to J o s h u a w a s " H e w h o has G o d w i t h him,
of w h o m should he be a f r a i d ? "
" O all the house of L e v i , preserve y o u r high status a n d all the holy
things w h i c h are in y o u r possession. Y o u will direct the judgements
for J a c o b a n d the l a w s for Israel. T h e s t a t u t o r y sacrifices to the L o r d
y o u will receive a n d y o u will consume in e v e r y place and in y o u r houses,
for r e w a r d is y o u r s . I f y o u profane w h a t is holy, y o u will die for it. B e
vigilant o v e r w h a t y o u desire lest y o u go a s t r a y in the last d a y s .
O princes of the tribes, t a k e w a r n i n g lest y o u turn aside from y o u r
boundaries which I h a v e delineated for y o u . If not, e v e r y building
will b e demolished a n d anger abide.
O judges, t a k e care t h a t y o u do not err in judging or accept m o n e y
or show partiality. D o not accept the answer of l y i n g witnesses. T h e
a n s w e r of merely one witness will not be accepted in the case of a n y o n e
charged w i t h murder. E s t a b l i s h the truth, as G o d has said, "You shall
judge with righteous judgement that you may live" (Deut. x v i . 1 8 , 2 0 ;
Targ.).
O teachers, teach the congregation to keep the commandments,
decrees, j u d g e m e n t s a n d l a w s w h i c h the L o r d c o m m a n d e d through me.
L e t e v e r y o n e w h o has status b e enduring in it. T h i s is the last w o r d t o
y o u . I g o u p t o M o u n t N e b o . D o not expect m e to come d o w n again ever.
O Gershom a n d E l i e z e r m y o w n t w o sons, peace be upon y o u from
m e for e v e r . "
8 4 8 6
For S.P. (& M.T.) Cozbi (Num. xxv. 15). 'this people' for 'the Israelites' of S.P.
3 8
As S.P., with var. Vxi twice.
V. §§.2, 3 T h e A s c e n t and Glorification of Moses 201

A l l the congregation w e r e standing before him, the tears from his

eyes like flowing streams, not on his o w n account, b u t for the congre­
gation, for he knew t h a t t h e y w o u l d go a s t r a y , a s H e said, "Behold, you
are about to sleep (with your fathers); then this people will rise" a n d all
the rest of the verse (Deut. x x x i . 1 6 ) .

§ 3. T H E A S C E N T A N D G L O R I F I C A T I O N O F M O S E S §

N o w when the great prophet Moses h a d finished c o m m a n d i n g the

congregation, he rose to his feet a n d s a w six hundred thousand m e n ,
w i t h their w o m e n and children a n d infants a r r a y e d . T h e w o r l d shook
at the moment when he rose to his feet. H e w e n t forth, seeking to go
u p to Mount N e b o a n d die. E l e a z a r the priest held his right h a n d a n d
Phinehas his son held his left h a n d , while I t h a m a r a n d J o s h u a a n d all
the priestly family w a l k e d in front of him weeping sorely.
T h e m o m e n t the great prophet Moses reached the foot of M o u n t
N e b o , all the tribes w e n t forward to him, tribe after tribe, a n d kissed
his h a n d and saluted him, till the whole congregation h a d finished.
E l e a z a r , I t h a m a r a n d Phinehas approached him, e m b r a c e d him a n d
kissed his face and saluted him. T h e y w e r e followed b y J o s h u a the son
of N u n his minister, w h o w e n t forward, kissed his face, prostrated
himself at his feet a n d said, " P e a c e b e to y o u , O faithful one of the
house of G o d .
Peace be to y o u , O treasure of prophethood.
Peace be to y o u , O piercer of veils.
Peace b e to y o u , y o u w h o t r o d the fire.
Peace be to y o u , y o u w h o approached the deep darkness.
Peace be to y o u , y o u w h o w e a r the brightness of light.
Peace be to y o u , O receiver of the t w o tablets.
Peace be to y o u , w h o m the L o r d addressed face to face openly,
37
not s e c r e t l y .
Peace be to y o u , the like of w h o m has not arisen a n d never will
arise.
O lord of the prophets, it is h a r d to part from y o u this d a y . "
A f t e r this the great prophet Moses lifed u p his voice a n d said, " O
congregation, be in peace, be in peace. A f t e r this d a y I shall not receive
from or g i v e to y o u ever a g a i n . " W h e n the congregation h e a r d this
statement t h e y were considerably upset. T h e y raised their voice, w e e p ­
ing, a n d said,
" B y y o u r life, O apostle of G o d , remain w i t h us a little longer.
B y y o u r life, O seal of the prophets, stop w i t h us a little"—but
G o d called him i n w a r d l y , " M a k e h a s t e ! "
202 Book V T h e D e a t h of Moses V. §.3

" B y y o u r life, O great prophet Moses, t a r r y w i t h us one h o u r . " —

b u t his L o r d called i n w a r d l y , " T h e r e is no time left!"
" B y y o u r life, O great prophet Moses, do not g o ! S t o p w i t h us a
little longer"—but the h e a v e n l y angels were calling, " O Moses,
make haste!"
W h e n the congregation realized this situation, t h e y all said, " G o in
peace, O prophet. G o in peace, O our saviour. G o in peace, O glorious
one. G o in peace, O faithful one. G o in peace, O priest of the mysteries.
P e a c e to y o u , O crown of the R i g h t e o u s of the world. P e a c e to y o u , O
light of prophethood. Y o u are one the like of w h o m has not arisen
since A d a m , a n d never will arise. A t this hour y o u are going a w a y from
us a n d w e shall not see y o u again. W o e to the congregation after y o u r
d e p a r t u r e ! W h o will p r a y on our behalf in y o u r stead and remove
w r a t h from us ? P e a c e b e upon y o u from us for e v e r . "
T h e great prophet Moses ascended M o u n t N e b o w i t h great m a j e s t y ,
c r o w n e d w i t h light, all the hosts of the h e a v e n l y angels gathered to meet
him. W h e n he w a s p a r t e d from the congregation a n d began his ascent,
the congregation of Israel cried out a v e r y loud, bitter, tearful c r y
t h a t w e n t u p to heaven.
H e w o u l d ascend a little a n d look behind him, a n d from his eyes
tears w o u l d fall like the rain from the s k y onto the congregation
behind him.
H e w o u l d ascend a little and look behind h i m ; he w a s like a
m o t h e r h a v i n g sucking children, w h o h a d none to h a v e c o m p a s ­
sion for t h e m after her.
H e w o u l d ascend a little a n d look behind him, blessing the congre­
gation w i t h the blessing w h i c h he pronounced on them on Mount
S i n a i : May the Lord, the God of your fathers, make you a thousand
times as many as you are, and bless you, as he has promised you!
(Deut. i. n ; T a r g . ) .
H e w a s ascending g r a d u a l l y , his soul g l a d to meet his L o r d , looking
t o w a r d the t o p of the mountain a n d seeing the h e a v e n l y angels r e a d y
to meet him.
W h e n the great prophet Moses reached the top of Mount N e b o , he
s a w the r o w s of angels set there to meet him, a n d all the congregation
of Israel d o w n below, their eyes on him. A s t h e y could w a t c h him, so
he could w a t c h them.
B i t t e r w a s the hour a t w h i c h the great prophet Moses entered into
38
the c l o u d a n d w a s enveloped like the light (that is extinguished) . W h e n
the great prophet Moses w a s hidden from the sight of the congregation
of Israel, e v e r y one of t h e m w a s in distress a n d tears. T h e y were all
s a y i n g to one another, "Moses the prophet is hidden a w a y . Peace be
upon him from us for e v e r ! "
8 8
Cf. Acts i. 9.
V. §.3 T h e A s c e n t a n d Glorification of Moses 203

H o w great w a s the distress a m o n g the congregation as t h e y all stood

in much grief, s a y i n g aloud, " T h e great prophet Moses h a s gone from
among us. W o e to u s ! " T h e i r c r y w e n t u p to heaven. W h i l e t h e y each
said this, tears dropped like rain from their eyes.
F a r be it from y o u , O c r o w n of the R i g h t e o u s !
F a r be it from y o u , O deliverer of the H e b r e w s !
F a r be it from y o u , O establisher of the F a v o u r !
F a r be it from y o u , O revealer of wonders!
F a r be it from y o u , O receiver of the tablets!
F a r be it from y o u , O faithful one of God's H o u s e !
F a r be it from y o u , O y o u w h o pierced the veils!
F a r be it from y o u , O y o u w h o trod the fire!
F a r be it from y o u , O M a n of G o d !
F a r be it from y o u , O y o u w h o were called a g o d !
F a r be it from y o u , O y o u w i t h w h o m G o d spoke m o u t h to m o u t h !
F a r be it from y o u , O y o u the light of whose face shone!
F a r be it from y o u , O y o u whose voice w a s heard w i t h G o d ' s !
F a r be it from y o u , O y o u w h o brought life to the genera­
tions for ever!
W h o will p r a y for us after y o u ? W h o will m a k e atonement for our
sins after y o u ? W h o will h a v e compassion for us after y o u ? W h o will
extinguish the fire of w r a t h from upon us after y o u ?
A l l this from Israel, while the h e a v e n l y angels rejoiced a t his a p ­
proach. T h e y were descending from the high place to honour him. A l l
39
the p o w e r s descended onto M o u n t N e b o as their Creator c o m m a n d e d
them, for he w a s the faithful, true one. T h e G l o r y d r e w near to him
a n d embraced him, while all the hosts of the hidden regions a n d of the
revealed ones came to do honour to Moses the M a n .
4 0
T H E W A T E R S glorified him seven times : into the w a t e r s of the N i l e
he w a s cast; the waters of the Nile he turned to blood; the w a t e r s of the
sea he divided w i t h his rod; the w a t e r s of M a r a h were m a d e sweet w i t h
4 1
a leaf; the waters of p u r i t y he w r o t e w i t h his h a n d ; in the w a t e r s of
4 2 4 3
the trough he washed ; a n d his teaching w a s like w a t e r s .
E x a l t e d for ever is this prophet w h o m all creatures honoured!
H E A V E N glorified him seven times: he t a u g h t a t the beginning of his
4 4
Scripture t h a t it w a s the first of all created things ; he stoned his
enemies w i t h the hail from heaven which descended on the E g y p t i a n s ;
he subdued the rebellious from heaven a t the time w h e n he w r o u g h t
4 6
the wonder of darkness; his p r a y e r s brought d o w n the M a n n a from
heaven w i t h great m i g h t ; on the top of M o u n t Sinai he w r o t e the
8 8 1 0
In the Pauline sense; e.g. Eph. iii. 10. For the number 7 in the later legends
4 1 4 8
about Moses, v. Heidenheim, Bibl. Sam. II. 19. Cf. Num. v. nff. I.e. when
4 3 4 4
he dwelt among the angels. I.e. in fluency and purity. I.e. as Gen. i. 1.
4 5 A
MSS rraax I. isax (root -pa); so .
204 Book V T h e D e a t h of Moses V. §.3

4 6
blessings of h e a v e n ; and he will give the rain for your land in its season
(Deut. x i . 1 4 ) ; h e a v e n g a v e ear to his w o r d s when he said, "Give ear,
0 heavens, and I will speak" (Deut. x x x i i . 1 ) .
47
E x a l t e d for e v e r this light w h i c h shone from A m r a m and J o c h e b e d .
T H E E A R T H glorified him seven times: he wrote a t the beginning of
Genesis The earth was without form and void (Gen. i. 2 ) ; earth trembled
because of him on the third d a y , as he w r o t e in the l a w And the whole
mountain quaked greatly ( E x . x i x . 1 8 ) ; he w r o t e of the natural state of
the e a r t h — A n d the land will yield its increase ( L e v . x x v i . 4 ; T a r g . ) ; it
swallowed u p his enemies as is written, And the earth opened its mouth
and swallowed them up, with their households ( N u m . x v i . 3 2 ) ; he w a s
exalted a b o v e all the descendants of A d a m a s he wrote, Now thejnan
Moses was very meek, more than all men that were on the face of the earth
( N u m . xii. 3 ) . E x a l t e d is this great prophet Moses to w h o m the L o r d
iS
of the w o r l d said, "Go up to (this) mountain of the Abarim" (Num.
x x v i i . 1 2 , D e u t . x x x i i . 4 9 ) ; a n d he ascended Mount N e b o and the Lord
showed him all the land (Deut. x x x i v . 1 ; T a r g . ) . T h i s w a s a great wonder,
none like i t !
W h e n earth s a w heaven listening to his w o r d s w i t h fear, it (too) w a s
afraid a n d listened to his w o r d s , as he said, "And let the earth hear the
words of my mouth" (Deut. x x x i i . 1 ; T a r g . ) . A l l this happened to the
great prophet Moses, like w h o m there has never been a n y m a n from
the sons of A d a m .
F I R E glorified him seven tines: fire's first dealing w i t h him w a s on
M o u n t S i n a i a t the beginning of his prophetic mission; it w a s revealed
to him in the B u s h ; from it call w a s m a d e b y n a m e twice—"Moses,
Moses" ( E x . iii. 4 ) — a great w o n d e r the like of which has never been
in the w o r l d a n d n e v e r will b e ! F r o m the fire he w a s called on the
morning of the d a y of H o r e b , from the t o p of Mount Sinai in the pre­
sence of six hundred t h o u s a n d ; fire flaming u p to the heart of heaven,
as he said, "While the mountain burned with fire to the heart of heaven"
(Deut. iv. 1 1 ) ; then he trod in it w i t h his feet and w a s not h a r m e d b y
i t ; it w a s like a plant w i t h the d e w of heaven on it under his feet; in
the h o l y S a n c t u a r y , when a priest offered the offering for A a r o n a n d
his sons, fire w e n t forth from the L o r d a n d consumed all t h a t he h a d
p u t upon the a l t a r ( L e v . i x . 2 4 ) .
H e praised a n d worshipped the L o r d of all the world, the doer of all
wonders. E x a l t e d for ever b e this great prophet w h o quenched the
excesses of the fire; so also his p r a y e r quenched the fire, as he said,
"And Moses prayed to the Lord, and the fire abated" ( N u m . xi. 2 ) . F i r e
consumed his enemies, as he said, "And fire came forth from the Lord,
4 8 4 7
I.e. the Ten Commandments. In the Liturgy {passim) the coming of Moses
to earth is conceived in astrological vein. From the 'constellation' (^ijn) of Amram
4 8 A
and Jochebed the light of Moses shone prior to his incarnation. 'the Hebrews'.
 V. §.3 T h e A s c e n t a n d Glorification of Moses 205

and consumed the two hundred and fifty men offering the incense" (Num.
4 9
xvi. 3 5 ) .
Commemorate well a l w a y s this great prophet for whose sake all this
60
w a s done a n d let no one ever h a v e enough of commemorating him I
T H E C L O U D glorified him seven times: the first of these seven w a s ,
wherever his feet w a l k e d the cloud preceded h i m ; w h e n he led Israel
out of E g y p t as he said, "And the Lord went before them by day in a
pillar of cloud" ( E x . xiii. 2 1 ) . S u c h w a s the status of the g r e a t prophet
Moses! W h o c a n mention even a little of his glories? T h e cloud shone
before him a n d there w a s manifested to him a m i g h t y wonder w i t h i n
it, for it w a s not the cloud's normal function to shine, b u t r a t h e r its
normal function w a s to be dark. T h r o u g h this great prophet Moses it
61
both illumined a n d d a r k e n e d ; so he said, "And there was the cloud, the
6 2
darkness, and it lit tip the night" ( E x . x i v . 2 0 ) . W h e n the M a n Moses
s a w this event in the sea, for it w a s illumining all the beloved a n d
darkening the enemies, he praised his L o r d , the doer of wonders a n d
miracles, saying, " W h o is like T h e e , O L o r d , a m o n g the g o d s ? " ( E x .
xv. n ; Targ.).
E x a l t e d for ever is this holy prophet, to w h o m the L o r d of d i v i n i t y
said, "Lo, I am coming to you in a thick cloud, that the people may hear
when I speak with you and may also believe you for ever" ( E x . x i x . 9).
G r e a t w a s the morning of M o u n t Sinai, the morning of the third d a y ,
in which exceedingly great tremblings were manifested—hosts a n d
powers a n d foundations a n d angels, thunderings a n d lightnings, lights
a n d fire blazing to the heart of heaven, the cloud of which w e h a v e
just spoken, b y reason of the g r e a t prophet Moses, the M a n of G o d . H e
dwelt on Mount Sinai a n d the L o r d called to Moses w i t h g r e a t m i g h t a n d
Moses went u p ; H e addressed him face to face. T h e r e the cloud glorified
him. W h e n his L o r d came to h i m in it, H e m a d e him to hear H i s voice
calling from the midst of the f i r e — " I a m the L o r d y o u r G o d " ( E x . x x . 2 ;
T a r g . ) . T h e cloud covered him a t the time w h e n he w a s told, "And
I will cover you with my hand until I have passed by" ( E x . x x x i i i . 2 2 ) .
T h e powers supported him, the forces comforted him. the G l o r y
came to meet h i m ; the great L o r d descended in the cloud a n d stood
w i t h him a n d proclaimed the T e n W o r d s ( E x . x x ) w i t h the m o u t h of
divinity. T h e L o r d ' s peace be upon Moses the M a n , w h o achieved a
63
high degree which no other m a n has possessed.
1 9 5 0
As S.P., with var. 'n'npa. Or 'mentioning him'. The practice of commemorating
Moses or simply mentioning his name often seems to have developed widely among
the Samaritans up to and after the great 14th century revival. In many 14th century
and later MSS every service is completed by 'the peace of the Lord be upon Moses'
and often with prayers expressed on his behalf in a way corresponding to the Islamic
Tasliyah. For ^Dpl.
6 1 6 2 a
As S.P., with var. t i t . 'and the cloud was illumining
6 3
and darkening the whole night'. Lit. 'sat' (upon the seat of his status).
 206 Book V T h e D e a t h of Moses V. §.3

W h e n the great prophet Moses erected the S a n c t u a r y , the cloud

covered all t h a t he h a d m a d e , as he said, "Then the cloud covered the
tent of meeting" ( E x . xl. 3 4 ) , a n d the G l o r y of the L o r d dwelt within the
veil, a n d the cloud abode on the S a n c t u a r y m a n y d a y s . A t the t i m e
w h e n he s a y s , "Arise, 0 Lord" ( N u m . x . 3 5 ) and "Return, 0 Lord"
( N u m . x . 3 6 ) ; the peace of the L o r d b e upon him w h o s a w such g r e a t ­
ness ! T h e r e has not arisen and never will arise his like.
A t the time G o d said t o him, "Come up to me on the mountain"
(Deut. x . 1 ; T a r g . ) , w h e n he w e n t u p to H i m a n d the cloud covered
him for six d a y s , his b o d y w a s holy a n d holiness w a s (thereby) increas­
ed. H e ascended from h u m a n status to t h a t of the angels. H e w a s m a k ­
ing supplication during the six d a y s a n d prostrating before the K i n g
of all k i n g s ; he s a w the S a n c t u a r y of the Unseen spread out in the fire
within the cloud. H e w a s called on the seventh d a y from the midst of
the cloud a n d he s a w the ranks of the angels in their array. H e descend­
ed from the mountain w i t h great might—none like it! I n the case of
each of these things described there w a s a great wonder.
H o w can death approach him ? B u t the judgement of death is t h e
judgement of the T r u e One. G o d thereby judges all the h u m a n race.
N o one in the w o r l d escapes i t ; neither prophet nor priest, king nor
6 4
j u d g e , not a n y of the creatures, for t h e y all go in this p a t h .
H o w great the hour a t w h i c h the great prophet Moses stood on t h e
top of Mount N e b o , a n d all the h e a v e n l y angels were doing him honour
there. H i s L o r d exalted him a n d H e unveiled the light of his eyes a n d
showed him the four quarters of the world. G r e a t w a s the j o y t h a t
w a s in Moses' heart w h e n H e revealed to him the sequel to the D a y of
V e n g e a n c e , so t h a t he did not fear death. G r e a t w a s the j o y that abode
in Moses' heart w h e n he s a w the angels standing about him, on his
right a n d on his left, behind a n d before him. T h e great G l o r y took him
5 5
b y his right hand, embracing h i m a n d w a l k i n g before him. T h e great
prophet Moses raised his eyes a n d s a w Mount Gerizim. H e prostrated
a n d w e n t d o w n on his f a c e ; w h e n he arose from his prostration he s a w
the entrance to the C a v e opened before him. W h e n he s a w the mouth
66
of the C a v e opened, he w e p t for m a n k i n d and praised H i m to w h o m
belonged everlasting life. G r e a t w a s t h a t moment when the great
prophet Moses lowered his head a n d entered the C a v e . H e turned his
face t o w a r d M o u n t Gerizim and l a y d o w n on the ground, looking
6 7
straight in front of him. G o d m a d e sleep to fall upon h i m and his soul
68
departed w i t h o u t difficulty w i t h o u t him k n o w i n g .

5 4
= \ ^»fY> (ductus), or as Jew. Targ. K'OTD (= XIBIDDX) from Latin strata (so
5 5 A 5 6 A 6 7
Uj~ j Uj^). 'it' (the hand). But 'Adam wept'. As with the first
5 8
Adam (Gen. ii. 21). K add. (v. n. 61 of text): 'there were four caves prepared
from the days of Creation, the Cave of Machpelah for the Righteous of the world, the
V. §§. ,4 3
Commemoration of the Righteous 207

So Moses the servant of the Lord died there (Deut. x x x i v . 5; et seq.)

as his L o r d h a d said concerning him, "My servant Moses" ( N u m .
xii. 7 ) .
So Moses the servant of the Lord died there. H e submitted himself
to his L o r d , as a servant to his master.
So Moses the servant of the Lord died there, according to the com­
m a n d of the L o r d .
Great is this m i g h t y prophet all of whose actions w e r e in accordance
with the L o r d ' s c o m m a n d .

§ 4. C O M M E M O R A T I O N O F T H E R I G H T E O U S
Commemorate well for ever the great prophet Moses w h o b y his
59
death wrought great s o r r o w s w h i c h cannot ever b e estimated. T h e
sun of divine F a v o u r has been hidden a w a y a n d has entered into the
C a v e . I t will not rise or appear again. T h e m o u t h of the C a v e has been
closed b y the D i v i n e One a n d it will not be opened or k n o w n until the
D a y of Vengeance, as H e said, "But no man knows the place of his
burial to this day" (Deut. x x x i v . 6).
T h e pillar of cloud w h i c h w e n t before him has been r e m o v e d a n d
will not be seen ever again. T h e pillar of fire w h i c h shone b y night a n d
d a y will not appear ever again.
T h e M a n n a w h i c h descended from heaven through him a t G o d ' s
command has been cut off a n d will no more descend after his passing.
T h e shining light w h i c h abode on his face is w i t h him in his t o m b .
I t will not abide ever again on another's face.
T h e prophethood w i t h w h i c h he w a s vested, of which he w a s w o r t h y ,
has been hidden a w a y a n d no m a n will ever again be vested w i t h it.
H i s names are ten, described as Son, Child, S e r v a n t , Good, P r o p h e t ,
Faithful, Righteous, Moses the M a n of G o d , K i n g , J u d g e , Priest,
60
Teacher, Supplicater, Deliverer, S a v i o u r , Choice O n e , A commander's
6 1
portion was reserved (Deut. x x x i i i . 2 1 ) .
T h e peace of the L o r d be upon him from us for e v e r !
62
T w o brothers were sanctified —Moses and A a r o n ! T h e one a proph­
et, the other a priest; the one trod in the fire, the other consumed w h a t
w a s left over b y the fire. T h e one died on the G o o d l y Mount a n d w a s
buried on it, the other died on M o u n t N e b o .
L o o k further on these t w o holy ones, Moses a n d A a r o n . T h e great
prophet Moses—the wonders t h a t were w r o u g h t through him from
heaven were hail, locusts, darkness. T h e great priest A a r o n — t h e w o n d -
Cave of Mount Gerizim for the divine dwelling-place, the Cave of Mount Hor for the
priesthood and the Cave of Mount Nebo for the prophethood. So D, L at end of Book I I .
6 9 A 6 0 6 1 8 2
So . Apparently for s m (so D. 1 marg.). As S.P., with var. ppm. Or
'consecrated themselves'.
208 Book V T h e D e a t h of Moses V. §. 4

ers t h a t w e r e w r o u g h t through him w e r e from earth, the blood, frogs,

6 3
gnats.
W h e n the great prophet Moses stretched out his h a n d over the
w a t e r of the sea, it w a s divided a n d fire w a s manifested which destroy­
ed hosts, as H e said, "Thou sendest forth Thy fury, it consumes them
like stubble" ( E x . x v . 7; T a r g . ) .
T h e great priest A a r o n raised his hands o v e r six hundred thousand
a n d blessed them. F i r e c a m e forth from before the L o r d and consumed
the b u r n t offering a n d the fat on the altar.
A a r o n addressed all the congregation of the Israelites in the desert
a n d the glory of the L o r d appeared in the cloud. W h e n the great proph­
et Moses w e n t out a n d addressed to the people all the commands of
the L o r d , the L o r d c a m e d o w n in the cloud a n d addressed him.
E x a l t e d b e these t w o for ever, the like of w h o m has not arisen from
m a n k i n d . H o w does the death of A a r o n compare w i t h that of Moses ?
A a r o n w a s buried b y m e n ; Moses w a s buried b y the D i v i n e One!
T h e r e w e r e three good men w h o w e r e glorified in their death—
J a c o b , A a r o n a n d the great prophet Moses. J a c o b w a s buried b y
J o s e p h the king, as H e said, "So Joseph went up to bury his father"
(Gen. i.7; T a r g . ) . A a r o n the priest w a s buried b y E l e a z a r his son and b y
6 4
the great prophet Moses. T h e three of t h e m w e n t u p to Mount H o r .
Moses a n d E l e a z a r descended from the mountain. A l l the congregation
realized t h a t A a r o n h a d died.
T h e great prophet Moses w e n t u p Mount N e b o to see six hundred
thousand a n d all the angels w a i t i n g to meet him. W h e n he reached the
t o p of the mountain, the cloud c a m e d o w n and lifted him u p from the
65
sight of all the congregation of I s r a e l . H e w a s buried there b y G o d ,
a s H e said, "And He buried him in the valley., but no man knows the place
of his burial to this day" (Deut. x x x i v . 6; T a r g . ) . W h a t is 'this d a y ' ?
I t is the D a y of V e n g e a n c e .
G r e a t w a s the tree w h i c h w a s planted in the garden of A m r a m . Of
its fruit all the generations of the world are supplied for ever.
G r e a t w a s the tree w h i c h w a s planted in the land of E g y p t a n d grew
u p in the desert a n d w a s cut off on Mount N e b o .
Moses was a hundred and twenty years old when he died (Deut. x x x i v .
7 ) — t w e n t y in E g y p t , s i x t y in Midian, forty in the desert w i t h exceed­
6e
i n g l y great exaltation in prophethood, in p r a y e r , in fasting. His eye
was not dim, nor his natural force abated (ibid. T a r g . ) . His eye was not
dim—so in the case of his fathers, the Righteous of the world. His eye
was not dim, for he w a s prepared for the recording of the law, and to
6 3
This differentiation matches the Bibl. account. The three plagues wrought by-
6 4
Moses—Ex. ix. 23, x. 13, 22. The three by Aaron—Ex. vii. 20, viii. 6, 17. MSS
A 6 5
m m TlD, which seems to be based on the biblical -m in. So 'Mount Hor'. The
8 8
wording here is close to Acts i. 9. Plur. in this Aram, version, et seq.
V. §. 4 Commemoration of the Righteous 209

see the four quarters of the w o r l d . Nor his natural force abated, for he
6 7
w a s vested w i t h the F o r m which A d a m cast off in the G a r d e n of E d e n ;
a n d his face shone u p to the d a y of his death. H e d i d not alter his
68
pronunciation, for it h a d to pronounce the letters of the w o r d s of t h e
l a w and he h a d to teach the reading of it to all Israel.
And the people of Israel wept for him .. thirty days (Deut. x x x i v . 8;
T a r g . ) , a n d the weeping has never ceased in the world. T h e status of
J o s h u a the son of N u n , the disciple of the great prophet Moses, b e c a m e
high in the eyes of all the congregation of Israel. Joshua the son of Nun
was full of the spirit of wisdom, for Moses had laid his hand upon him
6 9
(Deut. x x x i v . g ) . T h u s he w a s exalted a n d his status m a d e high for
ever.
Moses the son of A m r a m — l e t no m a n ever be satisfied w i t h the
mentioning of him!
Moses the son of A m r a m w a s honoured b y G o d in his life a n d in his
death.
H e wrote the l a w a t the c o m m a n d of the L o r d a n d t a u g h t it to all
Israel a t the c o m m a n d of the L o r d , as H e said, "Put it in their mouths"
(Deut. x x x i . 1 9 ) , a n d he w r o t e a t the end of this l a w w h i c h he received
And there has not arisen a prophet since in Israel like Moses (Deut.
x x x i v . 1 0 ) , w h o has done wonders like those which Moses wrought in
the sight of all Israel (Deut. x x x i v . 1 2 ) .
Moses commanded for us a law (Deut. x x x i i i . 4) a t the beginning of
which is the n a m e of G o d (Gen. i. 1 ) , a t the end of w h i c h is the n a m e
of Moses (Deut. x x x i v . 1 2 ) . C o m m e m o r a t e well for ever the Righteous
of the world, the origins of righteousness, A b r a h a m , I s a a c a n d J a c o b ,
70
w h o lie in the C a v e of M a c h p e l a h .
Commemorate well for e v e r J o s e p h the righteous, The Fruitful
Bough (Gen. xlix. 2 2 ) , w h o lies in the Piece of Land (Gen. x x x i i i . 1 9 ) .
Commemorate well for e v e r him w h o lies on M o u n t N e b o , the right­
eous, faithful Moses the son of A m r a m , the M a n of G o d a n d the faith­
ful of the Divine One, w h o w a s v e s t e d w i t h shining light, the receiver
of the t w o tablets, the one entrusted w i t h the things unseen a n d seen,
Moses the prophet.
Commemorate well for ever the ministers of the holy S a n c t u a r y ,
A a r o n a n d E l e a z a r , I t h a m a r a n d Phinehas.
Commemorate well for ever J o s h u a a n d Caleb a n d the S e v e n t y
Elders.
Blessed is our G o d for ever a n d blessed is H i s n a m e for ever.
There is only one G o d .
8 7 A 6 8
'light' for its usual rendering 'face'. Lit. 'tongue'. See Book VI, § 3 for
8 8 7 0
more detail on this. Mixed Heb. and Aram. (Targ ?). K's add. (v. n. 72 of text)
'Every prayer in their name is accepted' reflects the thought of a later era, when the
influence of Christianity and Islam had made itself felt in a permanent way.
 BOOK VI
MISCELLANEOUS TEACHING
 A l s o b y M a r q a h , an E x p o s i t i o n dealing
w i t h the T w e n t y - T w o L e t t e r s w h i c h are
the radicals for H e b r e w speech.

§ i. T H E N A T U R E O F C R E A T I O N

T h a n k s be to the G o d of gods, O w n e r of d i v i n i t y , Possesser of eter­

n i t y , enduring in sovereignty, L o r d of oneness, One, Peerless, M i g h t y ,
A w e s o m e , F a i t h f u l , Fashioner, Orderer of all b y H i s c o m m a n d , w i t h ­
1
out help, w i t h o u t associate, w i t h o u t a second, w i t h o u t a c o m p a n i o n ,
w i t h o u t a n y connected w i t h H i m . M a g n i f y H i m a n d praise H i s p o w e r
over the manifold creations!
H e created ten things t h a t b e a r witness t o H i s m i g h t , t h a t s h o w
H i m to be great a n d m i g h t y : the period of light a n d the period of
darkness—unalterable witnesses! A n d the four seasons w h i c h H e order­
ed b y H i s might, w h i c h H e established as four testimonies, a n d t h u s
come the four elements w h i c h m a k e w h a t is created to develop.
Observe these things a n d realize t h a t t h e y are evidences testifying
of H i m t h a t H e is one in H i s essence. W h e n H e b r o u g h t into being
light, it w a s manifest to the whole world. H e ordered it in H i s g r e a t ­
ness a n d the light of the sun w a s produced from it, a n d also t h a t of the
2 3
moon a n d all the s t a r s . S o H e w i l l e d a season for the light a n d a
season for the darkness, each of these according t o order. T h e r e are
four seasons, entirely independent of each other:
T h e first of the seasons is like a good mother g i v i n g birth to children
and h a v i n g compassion for t h e m because t h e y are w e a k , lest hardship
should come a n d all of t h e m perish in an instant.
T h e second season is like a good father, w h o brings u p his children
4
in wellbeing, so t h a t t h e y m a y g r o w u p a n d t h a t e v e r y fruit t h a t is
desirable to behold a n d good to eat m a y be revealed in them. F o r if
the h a n d of conquest w e r e to reach them, no fruit w o u l d a p p e a r a n d
no foliage.
T h e third season is the season w h e n all t h a t takes place in the first
t w o is brought to fruition, is perfected in it. N o w if there should b e a n y
weakness in its growing power, all w o u l d perish in a n instant a n d w o u l d
not s u r v i v e .
T h e fourth season m a k e s the elements of all these seasons w h i c h
h a v e been discussed to develop.
1 A 2
So , providing a better sense. This doctrine of the existence of primordial light is
rather repudiated by Abdallah b. Solomon (14th century), who stated (C. p. 324) that
8
there were no pre-existent models for creation. So in the Gnostic system of Basileides.
A
* As often for np>'s (so ) .
 214 Book V I Miscellaneous T e a c h i n g VI. §.i

See the order of these four a n d realize t h a t y o u are of necessity like

them. L e a r n from these and m a k e y o u r m i n d to acquire illumination.
O b s e r v e the four w h i c h m a k e the thing to be created to develop, a n d
realize t h a t in yourself there are i m p o r t a n t evidences. W h e n the creat­
ed thing is perfected b y the will of its Creator out of the four elements,
H e brings t h e m forth b y H i s power. H e has created four divisions in
y o u (too), so t h a t y o u m a y exist a n d b e developed w i t h power.
6
T h e s e four are desire a n d i d e a a n d conscience and reason-hidden
deep within y o u . H e w h o created t h e m k n o w s their true state. E a c h
one of them has a powerful controlling force in y o u r b o d y which brings
6
a b o u t y o u r intellect.
O seeker after wisdom, order yourself a n d learn w h a t is of value
for y o u in it. B e not f a r from y o u r Creator, b y doing w h a t will h a r m
y o u , for y o u w o u l d then be an e n e m y to the T r u e One, and there w o u l d
dwell within y o u all i m p u r i t y . Proclaim a t all times in y o u r heart a n d
soul t h a t there is only one G o d ! H e is J u s t a n d U p r i g h t , Glorious,
H i d d e n , Manifest! W h a t king is able to stand before H i m ? His crown
is eternal life. L i f e is 'borrowed' from H i m for a season a n d H e is the
owner of all the seasons. H e created all and fashioned all; H e sustains
all b y H i s m i g h t y power. H e lifted u p heaven on high w i t h o u t pillars
a n d crowned it w i t h manifold wonders. H e supplies its needs both from
it a n d within it, so t h a t H e makes k n o w n thereby the magnitude of
H i s power, for the earth produces of its o w n essence a n d it needs the
e x t e n t of heaven.
S a y not in y o u r m i n d (simply) t h a t the earth is set upon the marine
depths! B y m i g h t y p o w e r H e ordered y o u r m i n d to investigate wisdom,
so t h a t w h a t y o u s a y about this m a t t e r m a y be right. T h e world does
not rest on w a t e r , b u t it is set only on fire a n d w a t e r . If it were on
w a t e r only, its substance w o u l d destroy all the trees in it a n d also the
vegetation. T h e r e are m a n y analogies for this. E v e n if trees h a d in
t h e m a n y p o w e r to prolong their existence—fire is not m i x e d w i t h
w a t e r a n y w a y — i t s moisture w o u l d h a r m all the trees a n d vegetation
a n d grass, e v e r y t h i n g ! B u t it does establish the elements and multiply
growth.
S o m e men h a v e said t h a t our L o r d derived this creation from the
m a s s of the sun. R e p l y now to t h e m : Y o u h a v e not missed the m a r k
w h e n y o u s a y this. Y o u h a v e spoken only on the basis of knowledge.
7
W h e n c e w a s the m a s s of the sun derived unless from the greater l i g h t
a n d the fire from it ? T h e radiation of energy covered it, for it is not
8
possible for a m a s s to exist as distinct from i t . T e l l them t h a t and
6 6
Or 'association of ideas', or 'reaction'. I.e. tbe four parts contribute to thought.
7 8
I.e. the Pre-Creation light from which the sun's light derived. I.e. independently
of the energy. Matter & energy thus equated is a Neo-Platonic concept current in
Marqah's day.
VI. §§.1.2 T h e U s e of W i s d o m 215

9
m a k e investigation along w i t h t h e m of t h i s . Y o u need do no m o r e !
H a p p y are y o u if y o u comprehend this a n d realize the m i g h t of the
Creator w h o created this. T h e s e creations are magnificent a n d great.
I t is not possible even for a knowledgeable m a n to k n o w the m i g h t of
the Creator. These are m i g h t y creations—great is the Creator of t h e m —
a n d it is not possible for even a knowledgeable m a n to k n o w H i s g r e a t ­
ness. These are magnificent creations; t h e y teach t h a t their Creator is
great and m i g h t y . I t is not possible for m i n d to comprehend H i s power.
S u c h m i g h t y d i v i n i t y ! S u c h powerful dominion! S u c h eternal sover­
eignty ! S u c h everlasting greatness! S u c h farflung p o w e r !
W h o is there can s t a n d before it or c a n c o m p a r e it ? W h o possesses
creations like H i m or wonders like H i s or such striking phenomena as
H i s ? H i s power is in the heavens a b o v e a n d in the earth beneath.
T h e r e is no place outside of H i s control; all places H e m a d e , fashioned,
perfected, set in order, m a d e r e a d y . H e supplied their needs.
W h a t is in the heavens is in the heart, just as w h a t is in the earth is
10
in the i m a g i n a t i o n . W h a t is in the four quarters is in the reason, j u s t
as w h a t is in a n y place is in e v e r y inner thought. W h o c a n estimate
1 1
w h a t H e is or k n o w h o w H e i s ? F r o m H i s creations is H e k n o w n ;
from w h a t H e has m a d e is H e comprehended.
L e t us be sincere before H i m a n d worship H i s magnificence a n d s a y ,
" T h e r e is only one G o d . "

§ 2. T H E U S E O F W I S D O M <
Since this important m a t t e r is n o w understood, keep steadfastly to
it. M a y H i s grace be ever upon y o u !
A d a m knew it a n d b y it w a s safe. I t s a v e d him from the opposite
of w h a t he did.
A b e l knew it a n d he did a pleasing deed. W o e to Cain for w h a t he
did in his soul!
E n o s h knew it and called on H i s name, a n d H e m a d e him a root
1 2
to the whole h u m a n r a c e .
E n o c h knew it and to it h a d recourse; he w a l k e d in obedience
before H i m a n d H e rewarded him.
N o a h k n e w it and to it w a s led; it delivered him from the F l o o d
in his ark.
A b r a h a m knew it and w a l k e d before H i m (obediently); thus he
became the first of the Righteous of the world.
9
A unique statement for a teacher of religion at such a time, that his pupils should
1 0 1 1
marry science and religion. A Neo-Platonic (and Platonic) thought. I.e. what
1 2
is His modus vivendi. Humanity viewed as a great tree on the earth which has
many roots; these are the men of merit from Adam through the Righteous Three
(Patriarchs) through Moses to the end of time.
2l6 Book V I Miscellaneous T e a c h i n g VI. §.5

13
I s a a c k n e w it a n d e a g e r l y reached out to i t ; he became the root
of all the sincere.
J a c o b k n e w it a n d h a d recourse to i t ; it preserved him in well-
being a n d crowned him w i t h honour.
J o s e p h k n e w it a n d fled to i t ; it s a v e d him from a n y evil deed.
Moses k n e w it a n d w a s where it p l a c e d h i m ; it brought him to his
s t a t u s — w h o l l y successful.
A a r o n k n e w it a n d b y it w a s m a d e g r e a t ; he became the spokes­
m a n of the sea of forgiveness.
E l e a z a r k n e w it a n d to it held f a s t ; he inherited all t h a t w a s his
father's a n d occupied his position.
Phinehas k n e w it a n d hastened to i t ; it brought life to his descend­
ants a n d the congregation as well.
J o s h u a k n e w it a n d sought it sincerely; he w a s given a portion
not g r a n t e d to others.
Caleb k n e w it a n d l i v e d b y i t ; his L o r d placed him in the place of
truth.
Observe those w h o k n e w it a n d w h o kept ciosely to it w i t h heart
a n d soul. H e set out a collection of p a n e g y r i c s on t h e m ; an everlasting
c o v e n a n t w a s m a d e w i t h t h e m ! L e t it not b e annulled! B y reason of w h a t
transpires according to our merit w e live throughout all generations.
A n d n o w observe the evildoing of men. T h e y k n e w it as well, b u t
t h e y w a n t e d something different from it.
T h e evil serpent spoke in its n a m e a n d got u p treacherously a n d
m a d e nakedness k n o w n ; it fell from its m i g h t a n d w a s blotted out a n d
w o r e the C u r s e — n o escape from it c a n ever b e !
Cain k n e w it a n d p u t on t r e a c h e r y ; he w a s placed under an extre­
m e l y great curse.
E n o s h , his sons a n d all his family, k n e w it a n d despite t h a t they
p r o v o k e d it.
T h e People of the F l o o d c a m e in like m a n n e r ; the F l o o d came a n d
destroyed them in a flash. A l l w h o l i v e d on earth perished w i t h them.
Cush a n d N i m r o d also k n e w it a n d were zealous in w h a t t h e y did.
Similarly, w h e n the People of S o d o m deserted the knowledge of
it, t h e y all perished in a flash—a v e r y hideous destruction!
W h e n P h a r a o h a n d his host deserted the knowledge of it, see
w h a t h a p p e n e d to t h e m !
W h e n A m a l e k a n d his people deserted the knowledge of it, m e m o r y
of t h e m w a s obliterated from off the face of the earth.
W h e n the Calf-Makers forgot it, t h e y all perished in the c a t a ­
strophe a n d their guilt remains upon t h e m until the D a y of V e n g e ­
ance a n d Recompense.

1 8
Lit. 'his neck was stretched out to it'.
VI. §.5 T h e U s e of W i s d o m 217

W h e n K o r a h a n d his assembly deserted the knowledge of it, the

earth swallowed them u p a n d engulfed them.
Observe all those w h o p r o v o k e d G o d — h o w t h e y b e c a m e a n e x a m p l e
to all the generations of the world. D o not desert the t r u t h , O sons of
the beloved, a n d do not forget w h a t y o u r fathers h a v e t a u g h t y o u . I t
is not right for y o u to b e disobedient, or to b e called 'errant a n d diso­
bedient son'.
T h i s is a world m a d e perfect in e v e r y good t h i n g ; all t h a t is in it is of
honour a n d appointed for y o u . T h e s e h e a v e n l y glories m a g n i f y y o u
and strengthen y o u w i t h benefits for y o u r continued life. D o not allow
14
yourself to b e cut off from this, for y o u w o u l d b e c o n f o u n d e d a m o n g
all the creatures of the world. L e a v e the p a t h of error, for it d e s t r o y s
its inhabitants a n d increases all distress for them. W o e to a n y m a n
w h o dwells in a place where he sees destruction, y e t he does not l e a v e
i t ! H e is defective in m i n d w h o a c t s like this a n d he places himself in
great trouble.
W e a c t like that, for w e are in affliction; y e t there is relief before us.
16
W e are possessed of d a r k n e s s , y e t w e h a v e a b u n d a n t illumining light
within our grasp. W e are possessed of darkness, witness the m a n y
sinful actions w e do. W e are possessed of darkness in w h a t w e manifest
of all kinds of distress. W e find ourselves in all sorts of transgression
and w e are unable w i t h all our p o w e r to p u t an end to them.
W o e to us for the harmful actions w e h a v e done a m o n g ourselves.
H o w long are w e to b e smitten w i t h j u d g e m e n t s a n d e v e r y d a y to do
w h a t brings us guilt ? W e are not chastened b y them or a s h a m e d of
16
doing guilty actions. W e hear the 'Blessing' s e c t i o n s , b u t w e do n o t
act in accordance w i t h them. H o w c a n blessing be brought a b o u t for
us, w h e n w e h a v e not carried out a single statute ? M a n seeks his r e w a r d
when he has done not a thing! T h e only r e w a r d comes from a p p r o ­
priate merit.
Greatness belongs to our G o d , w h o c o m m a n d e d for us actions for
which H e w o u l d g i v e us r e w a r d s in righteousness. A n y o n e w h o seeks
to g i v e w h a t is right b y his own will, if he w a n t s he gives a n d if h e
w a n t s he does not give. H e w h o has dealings w i t h a m a n a n d the m a n
w a n t s his reward from him, will not b e able to turn him a w a y e m p t y -
handed.
See w h a t G o d said concerning i t : The wages of a hired servant shall
not remain with you all night until the morning ( L e v . x i x . 1 3 ) . H e s h o w s
t h a t there is considerable guilt in such action. You shall not shut your
hand against your -poor brother (Deut. x v . 7 ; T a r g . ) , nor do such a deed,

1 1 A
So . The root -p-)0 is to be compared with anD (as in Jew. Targ. and Syr.) or
1 6 u
Arabic d*^, and so 'confused, confounded'. For n'jDp et seq. I.e. The Ten
Words (Ex. xx).
218 Book V I Miscellaneous T e a c h i n g VI. §.

for it is stored u p w i t h H i m , since it is a v i t a l c o m m a n d m e n t a n d the

m a n w h o carries it out will be recompensed w i t h all good.
I t is good for us to purify our heart a n d k n o w the truth a n d fill our
heart w i t h the instruction of knowledge, a n d then teach all the nations.
T h u s our L o r d has t a u g h t us t h a t w e possess light t h a t illumines the
w o r l d , written b y G o d ' s finger a n d descended from the H o l y H a b i t a ­
tion. I t s origins h a v e been heard from heaven w i t h ten great, m i g h t y
wonders—fire, lights, darkness, cloud, thunder, lightning, the sound
of the t r u m p e t , m i g h t y quaking, g r e a t stillness, the assembly of the
angelic r a n k s — a m i g h t y , incalculable affair! I t happened on a d a y that
h a s no equal a n d the like of w h i c h will n e v e r again be seen.
T h e book w e possess is a book of truth, b u t all the writings of the
17
prophets are foul t h i n g s . Of this our L o r d has t a u g h t us in H i s S c r i p ­
t u r e : So they followed in thy steps and received direction from thee (Deut.
18
x x x i i i . 3 ) . H e reinforced this b y s a y i n g , "When Moses commanded us
a law" (Deut. x x x i i i . 4).
Consider this honour—like which there is no honour—and realize
t h a t no people h a v e been honoured as y o u h a v e been, t h a t H e has not
given to t h e m as H e has given to y o u . If y o u substitute some foul thing
for it, y o u will bring s h a m e on yourself before the L o r d of the world.
H e it w a s w h o selected y o u t h u s a n d m a d e y o u to hear H i s voice a n d
t a u g h t y o u a n d appointed Moses for y o u as a good teacher to teach y o u
all fine instruction. I f y o u forsake it, w o e to y o u for that—in the
beginning a n d in the end! W o e to y o u for w h a t y o u h a v e done in evil
action t h a t destroys the doer of it. Y o u are not chastened b y words or
b y afflictions or b y loss or change or rejection or cursing or trial or
destruction, no m a t t e r w h a t chastening y o u receive. O poor one, w h o
h a s multiplied destruction w i t h m e r r y heart, w i t h w h a t m i n d h a v e y o u
done all this ? W i t h w h a t light h a v e y o u seen, or w h o m do y o u resemble,
or from w h o m h a v e y o u learned evil things which h a v e slain y o u a n d
befallen y o u a n d r e m o v e d y o u r c r o w n a n d taken from y o u kingship
a n d r e m o v e d the d a y s of divine F a v o u r from y o u , so t h a t y o u h a v e
forsaken the fear of A d a m a n d learned the jealousy of C a i n — h e has
arisen from y o u forsaken a n d outcast, and e v e r y t h i n g is unattainable
for y o u ? H e curses y o u a n d banishes y o u . I n e v e r y place y o u are a slave
t o y o u r e n e m y a n d t h e y are not pleased w i t h y o u !
T h i s is the recompense t h a t corresponds to the action. T h e r e will
b e recompense, for G o d is too righteous for y o u ! Therefore perhaps
y o u will feel a s h a m e d a n d be wholeheartedly sorry for yourself and be
r e m o v e d from it w i t h y o u r whole effort. D o not be an e n a m y to G o d ;
y o u w o u l d destroy yourself! G o d is everlasting in H i s existence. H e

1 7
If an attack on the Jewish prophets, it is the only clear instance in Marqah's writings.

1 8
As S.P., with var. "pnrvaTB.
VI. §.5 The U s e of W i s d o m 219

will not suffer h a r m through y o u r rebellion; indeed it is y o u w h o w i l l

suffer h a r m in this! Y o u w e r e not created for this, nor w e r e y o u devel­
oped for this. Y o u were not honoured for the sake of t h i s ! M a k e y o u r
full effort to be righteous, t h a t y o u m a y be c a p a b l e of all t h a t . Y o u are
the son of good men. F r o m the iron furnace t h e y w e r e delivered w i t h
manifold great wonders. T h e y passed through the R e d S e a a n d heard
the voice of G o d a n d t h e y hearkened to it. T h e y s a w their enemy
perish; he sank into the sea, while t h e y were s a v e d . T h e evil one w h o
c a m e sought w h a t w a s not h i s ; he w a s slain b y the p o w e r of G o d , w h i l e
19
t h e y were p r o c l a i m e d in a book w h o l l y of life, m a d e perfect w i t h
commandments lifegiving to those w h o keep them. I t w a s w r i t t e n b y
the finger of G o d a n d it descended from heaven in t w o stone tablets.
20
I t w a s established from Creation; it w a s m a d e in the l i g h t ; it w a s
m a d e known from the m o u t h of its Composer; a prophet received it,
w h o w a s w o r t h y of this g l o r y from his v e r y birth. S a l v a t i o n w a s
w r o u g h t for the congregation of the H e b r e w s . T h e g l o r y w a s revealed
b y reason of h i m ; the angels assembled to m a g n i f y h i m b y reason of
his perfection, as w h e n the wonders w e r e brought together before him.
2 1
G l o r y c a m e to strengthen him, as w h e n the g o o d came and vested
him w i t h the c r o w n of holiness. I t a p p e a r e d a n d anointed his b o d y w i t h
2 2
faith; it c a m e a n d set out l a w s for him.

Consider this great prophet Moses whose position G o d e x a l t e d in

both worlds. H e honoured y o u too in w h a t y o u heard. S e e h o w the
light submitted before h i m w h e n he entered into it a n d received the
tablets. See h o w the darkness w a s dispelled before h i m a n d h a d no
p o w e r over him. See h o w the fire submitted its power, so t h a t he trod
23
in it and it w a s like d e w to him. See h o w the w a t e r ' s w a v e s w e r e s t i l l e d
through fear of him, w h e n he w a s cast into it.
D i v i n i t y said to him, " C o m e in p e a c e ! F o r y o u r sake I a p p e a r e d
to bring forth m y w o n d e r s . "
The G l o r y said to him, " C o m e in p e a c e ! I will m a k e m y g l o r y to
pass before y o u . "
The angels said to him, " C o m e in p e a c e ! O faithful one of G o d . W e
cannot turn a w a y from y o u e v e r . "
24
H o n o u r said to him, " P e a c e be to y o u , O t e a c h e r ! I a m fitting
for no m a n b u t you."
2 5
Good said to him, " P e a c e be to y o u , O L a w g i v e r . I a m a b o u t to
honour y o u . "
Holiness said to him, " P e a c e be to y o u , O M a n , for whose sake I
was m a d e . " I shall m u l t i p l y all good."
1 9 A
reading npinKi 'were honoured'. 2 9
I.e. the primordial light. 2 1 A

2 2 A 2 3 2 4 A
'light'. If = POTO'I, but ouui. Or = Hoph'al. So . Root uncertain,
possibly a denominative from Latin just-, or connected with [irjcrrcop (counsellor). Cf.
2 5
also the proper name in Gen. Rabba s. 50. = VO(JUX6i;.
 220 Book V I Miscellaneous T e a c h i n g VI. §§.2,3
F a i t h said to him, " P e a c e be to y o u , O leader w h o led six hundred
thousand."
Righteousness said to him, " P e a c e b e to y o u , O son w h o grew u p
excellently in m y c a r e . "
J u s t as these d i d him honour, so the world b o w e d before him and
said, " E x a l t e d is this prophet whose L o r d magnified him and w h o w a s
w o r t h y of it."
See him enter into the fire to receive from the right h a n d of G o d the
tablets of the covenant, the autograph of the T r u e One. W h e n G o d
willed a n d g a v e H i s a u t o g r a p h to the great prophet Moses in the
t w o tablets of the covenant, after H e h a d m a d e Israel to hear H i s
voice a b o v e Mount Sinai, H e w r o t e them on both sides of the tablets,
the one then the other.
2 6
A f t e r this Moses w e n t b a c k a n d requested the w o r d s of m e r c y
w h i c h are a t t r i b u t i v e names. O u r L o r d appeared and wrote before h i m
these scriptures w h i c h H e w r o t e b y H i s greatness.

§.3 § 3. T H E W R I T I N G O F T H E W O R D O F G O D

A question now. G i v e ear and a p p l y y o u r mind. Listen to it. W h e n

G o d w r o t e the T e n W o r d s ( E x . x x ) H e first of all w r o t e t w e n t y - t w o
letters which are the basic elements of the w o r d s of the l a w . W h e n the
G l o r y proclaimed the T e n W o r d s before him, w h i c h H e magnified, H e
proclaimed t h e m in the beginning a n d y o u will find t h a t they are not
2 7
defective, e x c e p t for the letter T i t alone.
The Lord, a God merciful and gracious, slow to anger, and abounding
in steadfast love and faithfulness, keeping steadfast love for thousands,
forgiving iniquity and transgression and sin, but who will by no means
clear the guilty, visiting the iniquity of the fathers upon the children and the
28
children's children, to the third and fourth generation ( E x . x x x i v . 6-7).
W h e n the T r u e One proclaimed the first T e n before him.the G l o r y
repeated t h e m before him. H e responded and also proclaimed ten.
W h e n the T r u e One proclaimed, he w a s not permitted to proclaim, b u t
w h e n the G l o r y proclaimed he w a s permitted to do so. T h e first of the
T e n w h i c h the G l o r y proclaimed w a s L O R D ( Y H W H ) a n d the last of
t h e m the w o r d F A I T H F U L N E S S f E M E T ) . T h e first of the T e n w h i c h
Moses proclaimed w a s T H E L O R D , S L O W T O A N G E R and the last
2 9
of t h e m the expression F O U R T H G E N E R A T I O N .
2 8 2 7
I.e. Ex. xxxiv. 6-7, as below. Petermann, op. cit. TIT. We have here (Hebrew) a
Sam. tradition that the Heb. script & alphabet did not exist before the Sinai Theophany.
2 8
As S.P., with var. ww^m & atn"). This passage set out to show that only Tit is
2 8
missing of the twenty-two letters of the alphabet. I.e. the first Ten = Ex. xxxiv. 6b;
the second Ten = Ex. xxxiv. 6C-7. Thus Moses was allowed to proclaim the Words of
Blessing, except for the divine names and attributes at the beginning.
V I . §.3 T h e W r i t i n g of the W o r d of G o d 221

W h e r e is there the like of Moses a n d w h o can compare w i t h Moses,

a prophet to w h o m there is no like a m o n g all m a n k i n d ? W h e n G o d
appeared to him in the B u s h , he found t w e n t y - t w o letters w r i t t e n
before him w i t h devouring fire; b y means of these Moses e x p o u n d e d
the law. T h e y are the elements of the words of H e b r e w speech.
L e t us picture him as he wrote the l a w a n d divided u p its sections
as G o d h a d commanded him.
30
F r o m the first v e r s i o n he left out T I T a n d from the second version
he left out six letters; t h e y are N U N , ' S I M C A T , P H I , S A D I , Q O P H ,
TAV.
Moses only expounded the holy Scripture when G o d c o m m a n d e d
it. T h e G l o r y a n d the assembly of all the h e a v e n l y angels a n d the
Pristine G o d were gathered together when H e wrote w i t h H i s o w n
hand, while these stood b y a n d magnified the c o m m a n d m e n t s a n d
commanded w h a t m u s t b e done.
T h e D i v i n e One appeared a n d established the covenant.
T h e G l o r y appeared a n d magnified w h a t w a s good.
T h e angels c a m e to m a g n i f y w h a t w a s glorious a n d t h e y w e r e all
assembled for A d a m .
T h e D i v i n e One formed him a n d the breath of life w a s breathed
into him.
T h e G l o r y m a d e him complete w i t h a great spirit; the t w o of
them were clad in t w o crowns of great light.
T h e D i v i n e One p u t in him a perfect m i n d a n d the G l o r y g a v e
him powerful illumination.
T h e D i v i n e One also glorified him w i t h speech a n d the G l o r y
glorified him w i t h perfect knowledge.
T h e angels were witnesses to him of w h a t he w o u l d do a n d t h e y
are all gathered in e v e r y place where G o d is mentioned in truth.
W e turn from this to matters t h a t i n v o l v e ourselves. L e t us enquire
of the origins of wisdom, w h y the sections of the l a w w e r e not w r i t t e n
w i t h all of the t w e n t y - t w o letters, b u t were in fact w r i t t e n w i t h the
absence of seven. I h a v e a l r e a d y revealed them to y o u , t h a t y o u m a y
understand. A s for there being seven, no more, nor less, it is good for
us to enquire into this m y s t e r y .

TIT, N U N , SIMCAT, P H I , SADI, QOPH, T A V .

Consider this mysterious m a t t e r which G o d deliberately w r o t e before
you. T h e letters I h a v e revealed to y o u , a n d their n u m b e r as well. I t
is good that y o u should understand them. T h e i r total amounts t o
seven hundred a n d eighty nine, which is informative a n d instructive
about a momentous matter.
3 0
moDK = IffTopta here.
 222 Book V I Miscellaneous T e a c h i n g VI. §.3

T h e first of them is T I T a n d the last of them T A V , nine a t the

beginning a n d four hundred a t the end, each bringing understanding
to pass, because it speaks a n d m a k e s itself complete w i t h all knowledge,
for knowledge is a light t h a t shines in the h e a r t ; a n y heart t h a t h a s no
knowledge in it as its companion is as a blind m a n groping in the
3 1
dark, for knowledge is a ladder set u p from the heart to the D i v i n e
P l a c e . If the heart is sincere, it sees e v e r y wonder as it really is. W h e n
the h e a r t of J a c o b w a s full of the spirit of wisdom, all good w a s brought
a b o u t for him, for the w i s d o m t h a t w a s in it w a s true knowledge. H e
slept a t ease; all g l o r y appeared to h i m ; increase a b o v e w h a t he h a d
sown w a s g i v e n , for it h a d been insufficient.
T h a n k s be to the K i n g w h o recompenses each doer according to
w h a t perfect w o r k he p u t first.
T h i s is a fine garden containing e v e r y fine tree, whose fruit is
perfected from the h e a v e n l y abode.
T h i s is a fine garden containing e v e r y fine tree whose root is in
earth a n d whose foliage in the D i v i n e P l a c e .
T h i s is a fine garden containing e v e r y fine tree w h i c h is planted in
the D i v i n e P l a c e a n d developed on earth.
T h e D i v i n e One planted it a n d the G l o r y tended it a n d the T r u e
3 2
One covered it o v e r until Moses c a m e .
3 3
T h i s is a well of living w a t e r d u g b y a prophet whose like has not
arisen from m a n k i n d . T h e w a t e r in it is from the m o u t h of the D i v i n e
One. L e t us eat to t h e full of the fruit w h i c h is in this garden a n d drink
of t h e w a t e r s t h a t are in this well. W e do not need to seek it in a place
w h i c h w e are unable to reach. I t is not in h e a v e n ; it is not in the cross­
3 4
ing of the sea. I t is m a d e in the m o u t h a n d in the heart !
W o e to us, for w e do not m a k e it. I t is far from us. W e do not recog­
nize it, although it descended from h e a v e n a n d w a s given to us and w e
believed in i t ; j u s t as it w a s w i t h them, it w a s in the light. T h e G l o r y
3 6 3 6
w a s around i t , for it w a s the W o r d of G o d . His hand wrote and a
prophet received it w i t h lofty wonders. T h e L o r d descended a n d joined
w i t h him. H e g a v e it to him w i t h H i s right h a n d to Moses', right hand
a n d entrusted it to him.
Therefore w e h a v e forsaken this faith, a n d h a v e been l y i n g men,
thieves. W e h a v e lied against the T r u e One a n d h a v e gone after our
o w n desires. W o e to us for w h a t w e h a v e done! W e h a v e stolen k n o w -

8 1 8 2
For n^Spa. This verse is the nearest to Gnostic language the Samaritans
of the Roman period were capable of. The threefold expression here is in no
way conceived by the Samaritans as indicative of emanations from a Godhead.
8 8 3 4
Cf. John iv. IO. I A The unseen Garden of Eden is conceived of in two ways:
(i) as the future Paradise of blessed rewards; (2) as an earthly paradise where God's
3 5 A 3 6
people do His will and are at peace. So . For the thought of this passage cf.
John i. o—II.
VI. § . 3
T h e W r i t i n g of the W o r d of G o d 223

ledge, then concealed it. Therefore w e need to learn from external

37
t h i n g s . O u r minds lack w h a t w e once possessed. W e do w h a t is evil.
H o w long destruction, h o w long affliction a n d w e are not conscious of
the one or the other ? H o w long chastisement w i t h o u t feeling shame ?
If it were a compendium of praises, it w o u l d b e evil! H o w long shameful
acts appearing all the time w i t h o u t us being a s h a m e d of t h e m ? A s
often as w e are called, w e do not answer. H o w often the T r u e One test­
ifies of us, calling us 'firstborn sons', a holy, special people', 'priests',
and also 'kings', 'heritage' a n d 'chosen ones', a n d h a s given us H i s
Scripture a n d honoured us w i t h knowledge of H i m , crowned us w i t h
holiness, magnified us w i t h commandments, borne us on eagles' w i n g s ,
m a d e us pass through the sea, sweetened for us the w a t e r of M a r a h ,
given us M a n n a to eat, m a d e us to hear H i s voice, honoured u s w i t h
H i s Scripture! W h o among all nations has been honoured like u s or
been magnified as w e h a v e been ? H o w could w e let ourselves be r e m o v ­
ed from such knowledge, w h e n the great prophet Moses is our teacher ?
H o w could our souls b e in need of a n y o n e else, w h e n all are in need of
3 8
us ? W h a t w e h a v e done is evil! T h e h e a r t of the T r u e One w e h a v e
hated, evil doings w e h a v e loved. T h e r e is recompense for this, for
this heart of ours is g r o w n from stone. T o d a y w e find ourselves in
distress a n d w e h a v e no consideration for ourselves. W h a t is this evil
doing ? A l l this corresponds to the desire t h a t rules us a n d m a k e s us to
w e a r darkness in the heart a n d destroys knowledge from us. W e need
an outsider to teach us. If w e w e r e t o repent a n d circumcise the heart,
the glory which w a s r e m o v e d from us w o u l d return. T u r n b a c k to G o d .
Y o u will find H i m merciful, one w h o accepts e v e r y repenter w h o turns
b a c k to H i m

I t is good for us to return to the w o r d s w e were examining. W h e n

G o d m a d e H i s voice to b e h e a r d on M o u n t Sinai, m a g n i f y i n g Moses
and manifesting perfection, it w a s as though Israel were s a y i n g , "Does
not the L o r d of the w o r l d speak w i t h Moses ? H i s greatness h a s a p p e a r ­
ed a n d spoken w i t h h i m . " T h e y w e r e all listening a n d fearful there.
T h e y said to Moses the faithful one, " D r a w near a n d listen, for it is not
for us to do so."
W h e r e is there a n y like Moses, apostle of the T r u e One, faithful one
of the House of G o d , a n d H i s servant ? H e drew near to the holy deep
darkness where the D i v i n e One w a s , a n d he s a w the wonders of the
3 9
unseen—a sight no one else could see. H i s i m a g e d w e l t on him. H o w
terrifying to a n y o n e w h o beholds a n d no one is able to s t a n d before i t !
4 0
His mouth w a s like the E u p h r a t e s , rolling w i t h living w a t e r s w h i c h
41
quench the thirst of all w h o drink of t h e m . H i s tongue w a s like a

3 7 A 3 8 1 A 8 9 A 4 0
L 'hidden things'. Or for y a ? I. yb as . Or Form, 'face'. Cf. Rev.
4 1
i. 15. Cf. John iv. 14.
224 Book V I Miscellaneous T e a c h i n g VI. §.3

d r a w n s w o r d victorious in w r a t h a n d turning it b a c k speedily. H i s

heart w a s like a g a r d e n ; all its fruit life a n d blessing. H i s thought w a s
like the T r e e of L i f e ; to eat of it keeps one from death. H i s mind w a s
like a n appetizing dish, the taste of it the taste of truth. H i s reason
w a s like a candlestick, its l a m p s t r i m m e d b y the K i n g w h o created
them. H e w h o is guided b y it will never s t r a y ; the light before him
42
will lead him to s a l v a t i o n .
W i t h his h a n d s he received the autograph of G o d a n d it w a s a
treasure-store of all knowledge.
H i s b o d y mingled w i t h the angels a b o v e a n d he dwelt w i t h them,
being w o r t h y to do so.
H i s speech w a s like the speech of his L o r d ; all t h a t his L o r d said
to him he carried out.
H i s voice mingled w i t h the voice of his L o r d a n d thus he w a s
magnified a b o v e all the h u m a n race.
W i t h his feet he t r o d in the great fire a n d it w a s to him like a
s h o w e r of d e w under his feet.
W h e r e in the world is there a prophet to c o m p a r e w i t h Moses in the
wonders he manifested, or like the miracles w h i c h he performed ? S e e
h o w often he w a s honoured a n d h o w often magnified! N o t even a m a n
of knowledge c a n possibly realize the greatness of Moses. T h a n k s be to
G o d w h o m a d e him w o r t h y of all these things and established him in a
position w h i c h no m a n has occupied (other t h a n he). H e slew the
4 3
E g y p t i a n s , P h a r a o h a n d all his a r m y . H i s L o r d honoured him in the
44
e y e s of the t w o o r d e r s . H e w a s a shepherd before the mountain. H e
built a s a n c t u a r y gloriously perfect, so t h a t his L o r d appeared to him
in the flame of fire w i t h manifold wonders. H e hastened to H i m in
holiness, till he w a s in v e r y great glory. T h e r e he w a s standing and his
L o r d calling him, till he t r o d in the fire a n d H e addressed him. W h e n
he w e n t to P h a r a o h the unbeliever, he w a s crowned w i t h wonders so
t h a t he subdued his m i g h t a n d turned the w a t e r of the river into
blood; he also m a d e frogs come out of it, a n d g n a t s from the d u s t ; he
b r o u g h t forth flies throughout the l a n d of E g y p t ; he m a d e dust and
ashes a n d manifested destruction among men a n d beasts. H e opened
u p the sea w i t h great m i g h t a n d then closed it w i t h m i g h t y power.
S e e h o w he slew P h a r a o h a n d all w h o w e r e w i t h him, and deliver­
ed Israel a n d those a c c o m p a n y i n g them.
S e e h i m sweeten the w a t e r of M a r a h w i t h a leaf a n d bring forth
from the rock w a t e r .
See h i m stand, lifting u p his hands, in the A m a l e k i t e w a r , till he
slew A m a l e k a n d all his host.

4 2 4 8 A 4 4
Cf. John viii. 12. MSS n u ; 1. runs as . I.e. of the Unseen and the Seen,
or of the two worlds.
 VI. §§-3.4 T I T and Moses 225

S e e him dwell in the cloud w i t h great m i g h t , all the h e a v e n l y

angels a r r a y e d about him.
See him p r a y for the deliverance of Israel because of the m a k i n g
of the Calf.
See him go u p to the G l o r y , so t h a t he w a s magnified b y the
proclamation of H i s mouth.
See him as he built the S a n c t u a r y and m a d e it perfect as G o d h a d
commanded him.
See him teaching A a r o n his brother the great Blessing a s the T r u e
One h a d instructed him.
See him standing before the r o c k ; he brought forth w a t e r a n d all
Israel drank.
See him p r a y for the healing of Miriam a n d sparing for the sake
of A a r o n , t h a t there m i g h t b e no blemish. H e did not p r a y for
him a t the first, but then he w a s afraid lest there should b e an
evil memory.
See him as he expounded the l a w a n d w r o t e it as G o d h a d com­
manded him.
See him s t a n d — T I T , N U N , S I M C A T , P H I , S A D I , Q O P H , T A V
speaking w i t h the great prophet Moses, speaking w i t h might, each one
46
emphasizing his request, for they s a w t h a t he w r o t e their c o m p a n i o n s
before them in the first of the sections, while t h e y w e r e not written a t
the beginning nor indeed in a n y section of this composition.
E v e n if there w a s in the writing, there w a s no deficiency in the
4 6
actual pronunciation of the letters ; he w o u l d p u t in w h a t w a s neces­
47
sary for his utterance and not one letter of them w o u l d be deficient.
Since the pronunciation required for them is inadequate, the great
Scripture is deficient (in letters) a t the beginning of the sections w h i c h
were divided b y his great ability. S e e ! E v e r y one of these letters is
pronounced majestically in the case of the great prophet Moses!

§4. T I T A N D M O S E S 5
T I T said, " W h y is no mention m a d e of m e in the beginning of the
sections like m y companions, for m y name is not in the beginning of
4 8
Genesis ? A s a crown crowning all good w a s I not in front of A d a m a t
4 9
the time when he w a s choosing e v e r y choice thing ? W a s I not w i t h
the Righteous a n d did I not m a k e their hearts m y dwelling-place w i t h
greatness ? D i d I not hasten to J o s e p h and m a k e him great in the l a n d
of E g y p t ? W a s I not w i t h y o u to magnify y o u in e v e r y place G o d
placed y o u in, when I h a d no place in the proclamation of the w o r d s
4 5 4 6 A 4 7
I.e. the other letters of the Alphabet. add. 'if he made a slip'. The syntax
A 4 8
of this sentence is irregular. The translation is based on . I.e. in the first section
4 9 A
of the first qaz (Gen. i. i-ii. 3). 'when he was acquiring all good'.
226 Book V I Miscellaneous T e a c h i n g VI. §. 4

w h i c h G o d proclaimed on M o u n t S i n a i ? I repeated the request so that

it w a s brought a b o u t for y o u . G o d a p p e a r e d a n d w r o t e m e before y o u .
W h y w a s I not w r i t t e n a t the beginning of the section, like the letters
w h i c h were w r i t t e n before m e ? F r o m y o u r understanding comes under­
standing for the whole world. H o w w a s it so w h e n everything w a s
m a d e b y y o u ? Y o u r speech is the speech of G o d a n d H e is the doer of
50
all t h a t y o u h a v e m a n i f e s t e d .
T h e great prophet Moses replied to T I T as follows: " Y o u r status,
O T I T , is m a d e k n o w n in e v e r y t h i n g . W h a t w a s m a d e for y o u in the
w o r l d w a s for y o u r sake, j u s t as I b e c a m e the beginning of the distress
in the w o r l d w h i c h the serpent brought about a n d manifested to all
the generations. W h e n y o u r status b e c a m e v e r y great y o u were repeat­
ed in the proclamation. T h e Proclaimer of it drew m y attention a n d I
took y o u from the beginning of Genesis a n d m a d e m u c h of y o u , accord­
ing as G o d h a d shown a n d H e magnified the w o r l d through y o u . I t
w a s brought a b o u t w i t h great light a n d H e c o m m a n d e d m e to increase
the generations for y o u r sake. T h i s great honour t h a t w a s done y o u is
5 1
a memorial t h a t multiplies children in the w o m b a n d all w h o are born
in y o u are a t peace in everything, for y o u develop them till they grow
up.
S o I t a u g h t Israel w h a t G o d h a d c o m m a n d e d me, and proclaimed
5 2
before t h e m the T e n w i t h greatness, that your days may be long ( E x .
x x . 1 2 ; T a r g . ) and that it may go well with you (Deut. v . 3 3 ; T a r g . ) .
W o e to the m a n whose d a y s are prolonged in m u c h evildoing, devoid
of good, a n d in exceedingly severe affliction! I t w a s said of J a c o b ,
"And was a righteous™ man" (Gen. x x v . 2 7 ; T a r g . ) . H e w a s supported
b y ten magnificent deeds. A t the announcement to his mother about
54
him she realized his excellence (Cf. G e n . x x v . 2 8 ) ; w h e n he a p p e a r e d
in the w o r l d , his status w a s high; w h e n he h a d control of himself he w a s
the possessor of all w i s d o m ; A b r a h a m his grandfather built an altar
a n d he did not l e a v e the a l t a r of I s a a c his father e m p t y . Therefore it
w a s said of him, "And Jacob was a righteous™ man, dwelling in tents"
(Gen. x x v . 2 7 ) . G o d blessed him a n d also his father. H e m a d e a v o w
a n d he kept to his v o w . H i s brother's heart w a s turned to peace;
e n m i t y w a s c h a n g e d into love.
D o not be disturbed a t a n y action except a t the action which his
four children did on four occasions, the first b y R e u b e n , the second b y
Simeon a n d L e v i , the third b y these t w o also, the fourth b y J u d a h .
5 0
These last remarks are found in similar form in the Defter, passim. They reflect the
Sam. Logos doctrine in which Moses is the Word or Spokesman of the Creator; cf.
5 1 A
John i. 3., So , for reel ? D. 1 rroni. The word is possibly corrupted from the
a a 6 2 6 8
older, forgotten form of Y ^ P - Ex. x x . R.S.V. 'quiet'; Targ. here
6 4
shows that the Samaritans did not understand this to be the meaning. For s s ' .
6 5
R.S.V. 'quiet'.
VI. §. 4 T I T a n d Moses 227

T h e first action, the one w h i c h R e u b e n did, w a s his defiling of his

father's bed into a bed of adultery. T h e second, b y Simeon a n d L e v i ,
w a s their destroying of the t o w n a n d s l a y i n g its kings. J a c o b w a s
afraid because of t h a t action, lest the h a n d of outsiders should be directed
against them. T h e third, w h a t t h e y did to J o s e p h , w a s their oppressing
him and severely afflicting him. T h e y h a d no consideration for them­
selves in the face of G o d ' s anger, nor did t h e y h a v e compassion for his
y o u t h in w h a t they did. T h e y p r o v o k e d w i t h ten provocations a n d the
deed w a s t a u g h t to their children. Therefore G o d said concerning their
children, "They have put me to the proof ten times" ( N u m . x i v . 2 2 ; T a r g . ) .
Consider the provocations which t h e y w r o u g h t in connection w i t h
J o s e p h . T h e y turned their thinking from good to evil a n d t h e y conspired
against him to kill him (Gen. x x x v i i . 1 8 ) a n d t h e y cast him into the
pit. These are alien hearts! T h e y thought t h a t t h e y w o u l d conceal the
sun which shone from J a c o b . T h e y sat d o w n to eat b r e a d w i t h great
66
mercilessness, for they h a d need of it a n d w e r e filled w i t h it. T h e y
stood before him in great fear and sold him. A n evil deed w h a t t h e y did!
67
T h e y used the price they got for him for f o o d . T h i s w a s a n evil action
68
which they w r o u g h t against their father. T h e i r c o n f u s i o n of heart
placed them in great shame. T h e y lied to their father a n d w e r e like
Cain when he w e n t out into the field a n d slew A b e l . T h e y did not k n o w
t h a t the heart of J o s e p h w a s pure, no evil ever touching it.
I n v i e w of these four things which t h e y h a d done, P h a r a o h asked
J a c o b about his age (Gen. x l v i i . 8 ) . See h o w he reacted a n d the reply
69
he g a v e . H e did an a c t i o n ; J o s e p h h a d instructed him and he g a v e
answer according to w h a t G o d h a d c o m m a n d e d him, b u t far b e it
from J a c o b to be evil in his d a y s ! T h e n he informed his sons w h a t w a s
60
prepared for them in the r e g i o n which t h e y w e r e near to a n d h o w the
divine F a v o u r w o u l d smite them.
T h u s our L o r d revealed to A b r a h a m w h a t w e w o u l d s a y , h o w w e
would w a l k all our d a y s in evildoings and w o u l d not repent.
T I T is exalted for w h a t happened to it from the beginning to the end.
W h e n T I T knew this glory w i t h which it w a s glorified, it abode in j o y
and realized w h y it h a d not been written in the beginning of the sec­
tion of the l a w , and t h a t three magnificent portions h a d been p r o v i d e d
for it: the first portion a t the beginning of Genesis; the L o r d of the
world m a d e it a crown for T I T . T h e second portion magnified the
Righteous men and increased for them all glory w h e r e v e r t h e y dwelt.
T h e third portion magnified children in the w o m b s , so t h a t t h e y w e r e
61
perfected a n d c a m e f o r t h into the w o r l d blemishless.
L e t the m i n d comprehend this m y s t e r y a n d k n o w w h a t has been
said concerning the letter T I T !
6 6 6 7 5 8 A 6 9
For iKlSp(K). Lit. 'ate his silver'. 'blindness'. I.e. blessed Pharaoh
6 8 8 1 1
(Gen. xlvii. 10). Lit. 'vicinity', ref. to Goshen. For IKX !.
228 Book V I Miscellaneous T e a c h i n g VI. §.5

§ 5. N U N A N D M O S E S

See h o w N U N comes speaking on its own behalf: "If T I T h a d all

these attributes, then m y L o r d has magnified ten elements in me. B y
62
m y n u m b e r the f o u r came into being; Creation developed. If there
are ten elements, G o d appears a n d divides them, and I came to the
S a b b a t h a n d stood before it and received from it a portion of its great­
ness. I c a m e to N o a h and combined w i t h him. T h e L o r d commanded
6 3
him to possess m e and H e m a d e m e an element in his n a m e ; he
rejoiced a t this and realized t h a t it w a s an honour to him. I said to
Moses, ' I c a m e to y o u when y o u w e r e cast into the river and I did not
let a h a n d reach y o u . I w a s revealed to y o u in great wonders and I
g a v e y o u m i g h t y power. I served y o u from one shore of the sea to the
6 4
other. I aroused y o u r brother a n d w a s a holy crown on h i m ; his
portions were in m y number, for t h e y were magnificent portions
containing no shameful things, all of them holy. (I am) in the name
A a r o n a n d in the S a n c t u a r y ( M l S K A N ) , both m a d e b y m y number;
65
for t h a t r e a s o n the G o d of all sought from both A a r o n and the
S a n c t u a r y an enduring status. I magnified Phinehas and m a d e for him
a position a n d I a m never removed from it, for it is the root of deliver­
ance. T h e High-priesthood is his a n d his descendants' after him."
" Y o u should realize y o u r status, O N U N , for there is no letter like
66
you. Y o u are an element in the prophet and the p r i e s t , a portion for
me and for Aaron my brother (cf. L e v . viii. 2 9 - 3 1 ) , for there is nothing
like the priesthood a n d the prophethood. T h u s there is none like y o u
a m o n g all the letters."
" T h e dress of A a r o n w a s produced from m y clothing! W h e n c e can
an outsider reach us ? A l l the vestments m a d e for A a r o n no outsider
c a n approach to p u t on. W i l l not his sons w h o were anointed w i t h the
oil of m a j e s t y help him a n d stand w i t h him ? "
G o d has revealed to us this glory in ten prerogatives. T h e y were
appointed to i t ; t h e y w e r e all anointed w i t h the oil of m a j e s t y and the
alien w h o comes near is to be killed. A a r o n sacrifices true sacrifices and
his sons as well w i t h him. T h e y all enter into the S a n c t u a r y and no
stranger m a y d r a w near. H e sacrifices t w o sacrifices and his sons w i t h
him. T h e y enter into the holy place and no outsider m a y d r a w near.
N o t h i n g of w h a t is left over b y them leaves the holy place to go out­
side, b u t the fire consumes it a t their hands. N o outsider m a y eat w i t h
them b r e a d from the sacrificial b r e a d which has been sacrificed b y
them. T h e same applies to the Blessing w h i c h G o d taught t h e m ; the
outsider has no p a r t in it w i t h them.

6 2 6 3
I.e. fire, water, earth, wind, as discussed in Book II. The first letter of m.
8 1 6 5 A 6 6
I.e. the last letter of p n s . So better; 1. p ? I.e. in rP3J and m m .
VI. §§. ,6
5 S I M K A T a n d Moses 229

T h e y burn (it) in the S a n c t u a r y in the fire. W h o can attain t h a t

67
position? W h o can stand before the C h e r u b i m when the voice of
G o d addresses him ? W h o is there c a n begin the w o r d s of the P r a y e r for
Forgiveness when his sons are w i t h him ? W h o can compare w i t h them
when they conclude (it) ? W h o can speak w i t h them one w o r d ? W h o
6 8
can be pure as they are pure, or be defiled as t h e y are defiled ? W h o
possess such magnificent status as this ? A l l of them w e a r the c r o w n of
prophethood. W h e r e is there the like of the priesthood w h i c h is reveal­
ed in the world ?
69
N U N w a s its beginning and its e n d . " Y o u r s alone, O N U N , is t h a t
which took place for y o u . Y o u do not need a n y t h i n g else." " O men of
this generation, hold fast to this and realize w h y I w a s not p u t in the
beginning of the section, for it is the beginning of prophethood a n d the
6 6
end of priesthood ; the number of the divisions of the priesthood a n d
70
the breadth of the S a n c t u a r y are in m y n u m b e r . Therefore its length
71
is double m y n u m b e r . " " S o A a r o n needed to arise in the service of
the holy place, for the status of the priesthood is v e r y great a n d the
first of all glorious things is in y o u r hands. Realize, O N U N , all the
glory w i t h which G o d has honoured y o u . T h e priesthood subsists in
you for ever and ever, W o e to a m a n before w h o m there is a light and
yet he w a l k s in deep darkness. T h i s is a light, the light of the priest­
hood, that illumines the whole of the congregation of Israel; t h e y are
led b y it. I t is not right t h a t w e should forsake this great light which
magnifies us throughout the generations. W h o is there like A a r o n in the
world of being, or E l e a z a r or Phinehas, or the foundations of it w h i c h
emanate from it ?
T h e covenant w a s m a d e to m a g n i f y Israel, as G o d said, "And it shall
be to him, and to his descendants after him, the covenant of a perpetual
priesthood" (Num. x x v . 1 3 ) , good tidings for him and for Israel! E v e r y
enemy of theirs will be blotted out before them, as H e said, "Crush the
7 2
loins of his adversaries" (Deut. x x x i i i . 1 1 ) .
T h a n k s be to the Merciful G o d w h o honoured the priesthood a n d
magnified its status a b o v e e v e r y status!

§ 6. S I M C A T A N D M O S E S
W h e n N U N h a d finished speaking w i t h Moses the prophet, S I M C A T
c a m e ; it stood before him and said, " O great prophet, w h y h a v e I no
portion a t the beginning of the first sections of the l a w ? I revealed to
Isaac m y n u m b e r w i t h might and I established from him descendants
to inherit his status. W i t h m y n a m e I clad him—deliverance to the
6 7 8 8 8 9
A 'images'. See the discussion in Book III, § 2. I.e. the beginning of rraa
7 0 7 1
and the end of prm. I.e. 50 cubits; so Ex. xxvii. 18. I.e. 100 cubits; so ibid.
7 2
As S.P., with var. rn»p.
230 Book V I Miscellaneous T e a c h i n g VI. §.6

c o n g r e g a t i o n — a n d there c a m e the response in m y name, according to

m y ability, a n d G o d m a d e m e a foundation for all glory. B y m e judge­
73
ment will be r e v e r s e d ; b y m e A a r o n will stand. I will be his mouth on
the d a y w h e n w r a t h and truth are revealed for w h a t t h e y are, and the
good will b e magnified. T h e G l o r y will a p p e a r and all the angels will be
j o y f u l ; G o d will b e merciful a n d holiness increased; m e r c y will be
spread forth on the d a y when the congregation are delivered from their
sins which h a d been multiplying upon them.
O congregation, hold fast to t h a t d a y a n d realize the glory of the d a y
w h e n evils will depart never to return, the d a y when Disfavour will be
r e m o v e d from the world a n d the F a v o u r will be manifested, the d a y
w h e n affliction will b e relieved a n d they will not b e left in slavery.
Consider the greatness of t h a t d a y a n d hold fast to it! D o not be left
devoid of its glory. H o w excellent is t h a t d a y ! H a p p y are all those w h o
are loved on t h a t d a y ! T h e L o r d will pardon e v e r y person w h o is
sincere in it.
L e t us t h a n k G o d w h o revealed it to us a n d m a d e it as a J u b i l e e on
which e v e r y person is released. O y o u w h o are w e a k , strengthen y o u r
p o w e r a n d t a k e hold of t h a t great glory which is prepared for y o u .
O oppressed ones, request relief and rest. O y o u w h o are imprisoned in
sins, look for forgiveness and meet t h a t great d a y w i t h ten good kinds
(of b e h a v i o u r ) —
holiness of thought, p u r i t y of b o d y , true speech, well prepared­
ness, considerable propriety, perfection in action, w i t h sincerity
of heart, w i t h m i n d r e a d y , strength steadfast, w i t h abundant
repentance.
T h e s e are t h e y which will m a g n i f y him w h o possesses them!
Observe h o w glorious e v e r y one of them is and magnify e v e r y one
according to its s t a t u s :
Holiness of thought means no devising of iniquity, only good.
Purity of body means no approaching a n y t h i n g unclean, and the
guarding of oneself against the incurring of guilt.
True speech means keeping oneself aloof from all w r o n g desire and
swearing never to entertain such, or testify falsely against one's com­
panion, or abuse the deaf.
Well preparedness is the m a k i n g of oneself a goodly treasure, so t h a t
7 4
it m a y b e found in the last d a y s . D o not desire w h a t belongs to y o u r
75
companion—an ill treasure! B u t seek right t r e a s u r e from y o u r G o d ,
w h i c h is the beginning of the fear of the L o r d of all the world, for he
w h o fears H i m need not fear a n y enemy. T h e fear of G o d is abundant
preparation w h i c h magnifies its possessor a t all times.

7 8 7 4
+ 'to its former state' (pleonastic). Cf. Luke xii. 33, xviii. 22 (Mark x. 21; Matt,
7 6
vi. 20, xix. 21). Cf. Deut. xxviii. 12.
VI. §.6 S I M K A T a n d Moses 231

Considerable propriety is close to j o y ; the possessor of it requires to

carry out the commandments which G o d g a v e , for the r e w a r d is w r i t ­
ten down before one.
Perfection in action means not doing a n y of (the following) three evil
deeds—not killing anyone, not worshipping an idol, a n d not l y i n g w i t h
a married w o m a n .
Sincerity of heart involves the fear of G o d , not being a p a r t from H i m .
T h e fear of G o d is a ladder whose steps are life, life-giving to those w h o
climb them. H e w h o fears G o d has nothing to do w i t h evil action; he
knows that there is recompense ahead of him. H e never has a n y t h i n g
to do w i t h it. H e w h o fears G o d possesses love of H i m a n d he w h o loves
Him does not disobey H i m , b u t w a l k s in H i s w a y s . H e w h o w a l k s in
His w a y s seeks to do H i s will.
16
Perfect state of knowledge means knowing t h a t the L o r d is G o d a n d
that there is none besides H i m . T h e beginning of knowledge is w h e n
m a n knows the might of his Creator a n d trembles at H i s greatness a n d
is in dread at H i s power, for H e k n o w s all t h a t is hidden a n d all t h a t
is revealed, a n d there is no other god w i t h H i m .
H a p p y is he w h o sets himself in obedience to his L o r d a l w a y s , a n d
who uses his power to remain in righteousness, for it is a p o w e r t h a t
77
magnifies e v e r y power a n d also provides m u c h w i d e r s c o p e to h i m
who teaches; w h a t he teaches does not descend to obscenity, b u t it
enlarges (the mind of) all w h o are like him. If y o u possess all this, y o u
are crowned w i t h all honour. K n o w t h a t y o u will meet the d a y of the
7 8
F a s t perfected in all grace a n d good."
W h e n S I M C A T realizes the manifold honours done to it a n d w r o u g h t
for it, it will magnify forgiveness a n d from it will come the deliverance
of souls. I t is for the priesthood a n d also for the prophethood, so t h a t
no utterance enters in v a i n . Once S I M C A T h a d established these, it
remained in its position, neither more nor less!
A p p l y y o u r mind, O chosen one w h o w a s chosen b y G o d , not to
alter w h a t y o u r G o d has t a u g h t y o u . H e w h o disperses his p r o p e r t y ,
how should he seek w h a t is not his ? If y o u destroy y o u r possessions
79
through the evil of y o u r desires a n d come p u r p o s e f u l l y to seek w h a t
belongs to others, shame upon y o u a l w a y s , O y o u of deficient intelli­
gence, for w h a t y o u h a v e done in yourself!
H o w long will y o u be chastened for evildoings ? If t h e y were praises
they would be evil!
H o w long sins, how long omission, h o w long accursedness, h o w long
fathers begetting children not theirs ?

7 8 7 7 A A
Var. form of 'with mind ready' in the list above. 'prayer'; often misinterprets
7 8
lams (1.) as Bibl. Heb. root = regret: (2) = so here. I.e. the Day of Atone­
7 9 A
ment. So ; thus = r m .
232 Book V I Miscellaneous T e a c h i n g VI. §.6

H o w long dwellings devoid of inhabitants, how long v i n e y a r d s plant­

ed w i t h o u t h a v i n g an exchange v a l u e ?
H o w long will y o u r cattle be slaughtered and all y o u r beasts plunder­
ed b y y o u r enemies before y o u r v e r y eyes ?
A l l this is the penalty for the doing of the evil y o u h a v e done and
for y o u r haste in doing it. Y o u forsook the w a y of truth and went in the
w a y of evil. M a k e haste to come and w a s h in the trough of fear, for it
80
is an i m m e r s i o n that cleanses from all uncleanness and blots out all
sin. A l l this and S I M C A T stands there sprinkling the w a t e r for impur­
i t y ( N u m . x i x passim) for the bringing about of y o u r perfection and the
g i v i n g to y o u of rest from y o u r weariness and the restoring of y o u to
y o u r status, according to the former state y o u were accustomed to.
W h e n S I M C A T realizes this important matter, it will return to self
(-realization) and will bear graciousness a n d will speak a magnificent
speech of wisdom w i t h T I T , its companion throughout the generations
of the world.
" Y o u a n d I h a v e stood together in action, y o u giving strength, I m a g ­
nifying, y o u bringing about the vestment of possession, I bringing about
the vestment of joy, y o u bringing about relief, I bringing about comfort."
T h a n k s be to the Merciful G o d whose mercies are everlasting! N o
m a n can k n o w H i s might. Praise to the K i n g w h o possesses eternal
life, from w h o m all life is borrowed. L e t us worship H i s greatness and
fear H i s great w r a t h . O people, m a k e haste to m a k e request of G o d ,
that H i s m e r c y m a y d r a w near, that H e m a y relieve our distress, for
H e is merciful a n d pitiful—as H e wrote about Himself ( E x . x x x i v . 6).
See S I M C A T standing before the great prophet Moses, saying, " 0
faithful one, w h o expounded the law, O y o u to w h o m G o d g a v e the
gift of prophethood a n d w h o m H e vested w i t h H i s n a m e and whose
n a m e he called 'servant' a n d 'Man' a n d 'the faithful one of H i s House'
81
and 'good t e a c h e r ' a n d 'honoured leader' and 'His lawgiver*. Consider
e v e r y one of these words.
The servant of God (Deut. x x x i v . 5) trod in the fire and it w a s like
dew under his feet.
82
And Man (Deut. x x x i i i . 1 ) , the possessor of H i s power, for H i s
p o w e r w a s manifest in all his actions.
The faithful one of His House ( N u m . xii. 7); when he received the
tablets and placed them in the ark, he w a s unable to draw near to
them, so that he w a s called a n d addressed as
Good teacher, w h o heard from his L o r d instruction for Israel, as he
said, "As the Lord my God commanded me" (Deut. iv. 5; T a r g . ) .

8 0
So ( t s A o a p o , baptism. The same root (sax) is used for the name as-Subba*
(Sabaeans), i.e. the Mandaeans, who were so-called because of their baptism rites
8 1 8 2
(nnsnaxn). V. n. 24 above. Lit. 'companion', here in sense of jnon.
VI. §§.6, 7 P H I a n d Moses 233

Honoured leader (cf. D e u t . x x i x . 5), for he led all Israel a n d their

heart w a s w i t h h i m ; no anger reached them. W h e n t h e y w e n t a s t r a y
and requested a leader other than him, t h e y were in evil; destruction
w a s severe upon them. W e r e it not for the petition of Moses the faithful
one, they would all h a v e perished like the People of Sodom.
3
The lawgiver* of the world, (a title which) informs us that he is
unique, the like of w h o m has not arisen and never will arise.
W h o is there anyone w h o has such status as his ? B y him G o d deli­
vered Israel from the house of bondage, a n d through him revealed an
all-sufficient faith—as his L o r d wrote of him, And there has not arisen
a prophet since in Israel like Moses (Deut. x x x i v . 1 0 ) . L e t us m a g n i f y
our L o r d and believe in a prophet, like w h o m there is no prophet in the
world. L e t us look at S I M C A T as it s a y s to him, " I w a s w i t h y o u in
8 4 86 86
M a r a h and also in R e p h i d i m a n d in H a z e r o t h . W h y did y o u l e a v e
m e out, for not one of the sections of the l a w begins w i t h m e ? "
T h e great prophet Moses g a v e answer, "Sufficient for y o u is w h a t
y o u did w i t h S a r a h when she w a s pregnant w i t h I s a a c and then g a v e
birth to him, and y o u r being w i t h Israel in E g y p t and a t the R e d S e a .
Y o u do not need more t h a n those deeds of y o u r s . "
L e t us magnify our L o r d w h o has filled us w i t h all g l o r y ! L e t us be
sincere before H i m a n d be submissive to H i m and g i v e thanks for H i s
power in m a n y good things. H e revealed to us H i s statutes a n d g a v e
us a perfect l a w and revealed to us a righteous prophet. H e t a u g h t us
w h a t contains all exceedingly great glory. W h a t excellent perfection!
W h a t great sovereignty! N o nation besides us has thus been honoured.

§ 7. P H I A N D M O S E S
See P H I speaking, a speech t h a t magnifies the listener, " O great
prophet Moses, w h o m G o d specially chose for apostleship, H e opened
before y o u the g a t e w a y to the unseen. I w a s w i t h y o u in seven places.
I did not leave y o u for a single moment, as (for example) when I arose
in Genesis, so as to go forth into the world in p e a c e ; I stood a n d opened
the gate of light and arranged within it seven other g a t e s !
The first gate, the one which permeated the darkness w i t h consider­
able power, which he s a w and established.
The second gate, the gate of fire which w a s m a d e an element in all
things.
The third gate, b y which the sun developed, for energy w a s derived
from the fire.
The fourth gate, that which clad y o u r descendants in a state of glory,
wholly of comfort.
8 3 8 4 8 5
Cf. Jas. iv. 12. I.e. in the word so'l (Ex. xv. 22). I.e. in the word i s c i
8 8
(Ex. xvii. 1). I.e. in the word TODJ (Num. xi. 35).
234 Book V I Miscellaneous T e a c h i n g VI. §.7

The fifth gate, w h i c h clothed the stars w i t h illumining, never ending

light, for unending dominion is in their power. J u s t as they were (first)
ordered, so are t h e y for e v e r ;
The sixth gate, the great gate from which all these gates are derived.
The seventh gate, t h a t which w a s closed until y o u c a m e and then it
w a s opened before y o u , the one w h i c h contained the tablets of the
c o v e n a n t ; these w e r e hidden until y o u came and then t h e y descended
into y o u r hands.
T h a t is the first place in which I w a s ! See all that took place therein.
The second place: I w a s on the earth and I opened in it all good
treasure, w i t h which the Merciful One filled them w i t h all glory, suffi­
cient for those in need.
The third place: I w a s on the earth, until y o u were m a d e perfect on
t w o occasions.
The fourth place: I w a s in the w a t e r , so t h a t manifold wonders were
w r o u g h t in it.
The fifth place: I w a s a t the g a t e of the Righteous a n d brought u p
their children.
The sixth place: I w a s w i t h I s a a c on three occasions, the first when
he w a s a child, when he opened his mouth a n d asked a right question.
87
On the second occasion he received a n s w e r concerning w h a t he asked
a n d so it w a s there. H e opened his mouth and blessed the G o d of gods
w h o chose him for that. T h e third occasion w a s when he w a s vested
w i t h m a n y blessings, both for him a n d his descendants after him.
I t is good for m e now to g i v e t h a n k s to the Merciful K i n g w h o
appointed m e for t h a t action a n d chose it for me.
The seventh occasion** w a s w h e n I w a s w i t h y o u a n d y o u were an
8 9
infant cast into the N i l e in an ark. T h e gates of wonders were opened
because of y o u , so t h a t all y o u r enemies were astonished. T h e first
thing done for y o u w a s the stilling of the waters, so t h a t the E g y p t i a n s
were terrified a t t h a t , a n d more t h a n t h a t when Pharaoh's daughter
took y o u . S h e opened her m o u t h (to speak) good words, as I did at the
first sight of y o u !
9 0
The third occasion : I magnified y o u r speech, till I brought y o u to
high status.
The fourth occasion: when I entered w i t h y o u and magnified y o u r
speech a n d likewise y o u r brother's speech.
The fifth occasion: when I w a s in the sea a n d its w a t e r s were divided
before y o u .
The sixth occasion: I stood before y o u a n d opened for y o u the gate
of the cloud.
8 7 8 8 8 9 9 0
For a r n x . For 'place' apparently. V. n. 46 of text. This new group of
'occasions' seems not to have been introduced: presumably some text has been lost
before the 14th century.
VI. §.7 P H I a n d Moses 235

The seventh occasion: I opened the gates of heaven for the acceptance
of y o u r petitions.
A l l these represent m y dealings w i t h y o u . I a m the w r i t i n g of H i s
hand and the sending of H i s speech. A f t e r our appearance to y o u , w e
came down onto y o u r h a n d and all our G o d c o m m a n d e d is in y o u r
hand alone. Our L o r d m a d e y o u to rely on us in truth and whereas w e
were His, H e entrusted y o u w i t h w h a t pertained to H i m , all t h a t is in
the world. I t w a s created w i t h five from us and it w a s completed b y it
too. In the beginning God created (Gen. i. 1 ) and God finished (Gen. ii. 2 ) .
W e are mere handwriting, not the Creator, for all t h a t is created is
begun and also finished. W e are not beginners or finishers; as w e w e r e
in the beginning, so will w e be in the end."
T h e n Moses answered these statements w i t h verification crowned
with wisdom, all of it light. " G r e a t is this b y which y o u were m a d e
unique! Y o u magnify m e and Creation. T h e light belongs to y o u ; the
earth and the w a t e r belong to y o u . T h e beginning of speech belongs to
y o u ; the treasures of the firmament belong to y o u . T h e speech of I s a a c ,
that of J o s e p h w i t h P h a r a o h belong to y o u . A l l t h a t has happened to
me has been through y o u . Y o u are a great witness to this. T h e good
tidings of glory to men belong to y o u ; the utterance of men is the
beginning of their treasure; when it is opened, m a n realizes w h a t is in
it. If there is a n y t h i n g most choice it is the L o r d ' s , or a n y blemish-it
is cast a w a y ! T h e r e is recompense for the one a n d the other is known.
S o m y L o r d said to m e and to A a r o n m y brother, "And I will be with
9 1
your mouth and with his mouth" ( E x . iv. 1 5 ) .
A t the time H e honoured m e a n d revealed m y glory, H e said to
A a r o n and Miriam, "With him I speak mouth to mouth" ( N u m . xii. 8).
F r o m this place y o u r status w i t h y o u r L o r d w a s m a d e well enough
known, O P H I , (namely all this great glory w i t h which y o u w e r e glori­
fied."
Greatness belongs to G o d , in whose w o r d s there is nothing b u t w i s ­
dom. H a p p y the m a n w h o possesses it! O people, learn! O people, under­
stand and do not be carried off from acquiring knowledge, for a m a n ' s
life does not consist merely of the length of his d a y s . A m a n ' s life
consists of increasing his knowledge. W o e to a m a n w h o rejoices in d a y s ,
w i t h G o d h a v i n g no place in them! H e is h a p p y in wealth, then it dis­
appears and forsakes h i m ; his j o y disappears and he possesses nothing.
9 2
B u t if he s a v e d some of it before he m a d e it vanish, then he is v e r y
h a p p y . H e has learned t h a t wisdom is the beginning of all wealth, t h a t
it magnifies whoever possesses it throughout all the generations of the
world. H e reaches it b y this (position), w h i c h is propriety. W h e t h e r
93
in his life or in his death, his heart abides in the upper a b o d e ,
9 1 9 2 A A
Where PHI is a prominent letter. So below. So D . L. 3 -nan, but L. 3
9 3
Cf. Sermon on the Mount, Matt. vi. 21.
236 Book V I Miscellaneous T e a c h i n g VI. §§.7.8

a n d it brings about m e r c y for him which is like a sea whose rollers are
compassions. T h e w a t e r in it magnifies life. H a p p y the heart that
radiates w i s d o m , whose owner dwells in the G a r d e n under fine trees!
Praise b e to the Illuminator w h o fills the wise w i t h the spirit of
w i s d o m , so t h a t t h e y are like lamps shining in the world and dispelling
the d a r k . If it w e r e not for the wise, the world would not be in wellbe-
ing or crowned w i t h grace. T h o s e w h o possess knowledge are great in
the world, so t h a t their d a y s are blessed and illumining. H o w good were
the d a y s of the Righteous of the w o r l d ! N o evil thing w a s ever wrought
in them. L e t us g i v e thanks to the Powerful One w h o brought into
being for us a holy Scripture, w h o l l y life and blessings and mercies!

§ 8. S A D I A N D M O S E S

See S A D I standing speaking mightily, while all listen to its speech,

and Moses before it marvelling a t w h a t it s a y s . I t said to him, " O great
prophet Moses, y o u are the one the light of whose heart shines more
brightly than the light of the sun. T h e sun g r e a t l y supplies the needs
of souls, a n d y o u are the one w h o brought into being t h a t b y which
souls live. T h e sun is in the midst of the s k y shining b y d a y ; its domin­
9 4
ion w a s m a d e b y the power of H i m w h o created i t , and y o u r heart
dwells in the upper region b y the c o m m a n d of the Powerful One w h o
9 5
created it a n d established it for y o u . Y o u are the one w h o supplied
9 6
the world w i t h the light of life to m a k e men great w h o believe in H i m .
O great prophet Moses, w h y is there no mention of m e in the first of
the sections ? I crowned the heavens w i t h all wonders. I w a s in the
G a r d e n a n d filled it w i t h all j o y . W a s I not spread forth into the earth
97
a n d did I not c r o w n it ? I w a s in the secret place a n d b o r e the speech
of S a r a h . I descended in the mouth of an angel w i t h the whole of m y
n u m b e r a n d I increased it w i t h perfection; I revealed Sarah's distress
a n d m a d e her an object of wonderment among women. I w a s w i t h y o u
98
w h e n y o u w e r e going to Midian. I w a s p r e s e n t w i t h y o u when y o u
w e r e expounding to the world w h a t w a s in y o u r heart. I w a s w i t h y o u
99
w h e n y o u w e r e leading the W e s t w i n d to four great assemblies. I
called out in each of these assemblies and I w a s w i t h y o u ; I w a s not
p a r t e d from y o u , b u t I m a d e y o u great just as the T r u e One m a d e y o u
great. A l l this w a s done because of y o u r prophethood; a t the beginning
of it it w a s m a d e greater t h a n t h a t ! W i t h m y number I m a d e y o u r
status great, so t h a t y o u received m e and established me in the world
a t the beginning. I bore the speech of Israel and established it before

9 4 9 5 1 A 9 6
For nrr 813. MSS p ? and so ; 1. -p. Cf. this whole passage with John
9 7 9 8
xii. 46 and Rev. xxi. 23-4. I.e. 'motivated' or 'was responsible for'. Lit 'was
9 9
led'. I.e. the four divisions of the Egyptian army.
VI. §.8 S A D I a n d Moses 237

the seat of w a r . I m a d e reverent belief in y o u a n d in G o d to dwell in

their heart.
0 great prophet w h o m G o d specially chose a b o v e e v e r y prophet w h o
is in the world, w h e n y o u were a t the sea I w a s w i t h y o u a n d I bore
y o u r c r y to the upper habitation; likewise the c r y of Israel, so t h a t
they went forth in safety. I magnified y o u r c r y a t the w a t e r of M a r a h
and I appeared to y o u a t the time w h e n y o u proclaimed all this before
A b r a h a m , for he w a s a root in the establishing of descendants. B y m y
number S a r a h w a s magnified a n d b y the number of m y companion
1 0 0
Abraham was made g r e a t .
H o w great the status of the m i g h t y prophet
Moses in all the manifold wonders t h a t he
performed at his L o r d ' s c o m m a n d !
W h e n Moses heard these words, he g a v e w h o l l y true answer. " Y o u
h a v e a larger portion than even all this! B y y o u the creations w e r e
perfected. Y o u do not seek a testimony other t h a n this. T h u s y o u are
an origin a n d all wellbeing belongs to y o u a n d more t h a n t h a t ! Y o u
were m a d e the origin of life b y the c o m m a n d of G o d . G o d did not
record H i s c o m m a n d m e n t unless b y y o u r n a m e a n d y o u are found in
it."
F o r S A D I honoured S a r a h a n d w a s w i t h Moses a n d also w i t h Israel
in e v e r y c r y that c a m e forth from them. A l l the L o r d ' s c o m m a n d m e n t s
1 0 1
are established b y i t a n d the l a w testifies of t h a t a n d it appears before
you.
Y o u sought mention in the first of the sections a n d y o u are not cut
off from t h a t ! W h y should w e cease from m a k i n g mention in the l a w ,
when it w a s w i t h us ? T h e R e a d i n g is not efficacious, the p r a y e r not
acceptable, unless it comes from a heart full of repentance. If w e read
and do not practice w h a t w e h a v e read, w h a t is the point of such read­
102
ing ? If w e p r a y w i t h heart a d u l t e r a t e d w i t h another god, the p r a y e r
is not accepted a n d the petition not answered. W e w a l k after self-
desire, not after the desire of our L o r d . I n idolatry e v e r y d a y w e are
involved a n d the w o r d s of truth w e deny.
H o w long sins, h o w long j u d g e m e n t s ? T h e L o r d of the w o r l d does
not w a n t this of us. W e seek p i t y a n d there is no righteousness in us.
W e seek prosperity w i t h o u t sincerity or good behaviour being manifest
1 0 3
on our part. W e seek m e r c y w i t h o u t fear or j o y a c c o m p a n y i n g it.
1 0 4
W e seek better d a y s without h u m i l i t y or regret a c c o m p a n y i n g it.
W h a t mind can appreciate this or hope for it ? I fear lest w e perish a t
the hands of evil men seeking our possessions, for ever since A d a m w e

1 0 0
This seems to refer to QOPH ( = 100, the age of Abraham when Sarah bore Isaac).
1 0 1 1 0 2 A 1 0 3
Because Sadi is the first letter of mx. Or as 'preoccupied'. Joy in the
1 0 4
service of God. Lit. 'expansion' or 'scope'.
238 Book V I Miscellaneous T e a c h i n g VI. §§.8,9

see this h a p p e n ! T h e Companions of evil are the enemies of the Com­

panions of truth. Cain loved evil; he slew A b e l . H e brought about evil
jealousy throughout the generations of the world. S o also w e h a v e seen
those devoid of w i s d o m , enemies of those illumined in mind. W e h a v e
found this in the case of L o t and A b r a h a m . W h e n they were gathered
together t h e y were not friendly. S o too J o s e p h w i t h his brothers. W h e n
t h e y s a w t h a t he w a s wise t h e y b e c a m e hostile.
W o e to a m a n whose heart is like t h a t and w h o does not m a k e haste
to learn, for he needs to! Therefore H e w a r n e d us and wrote before us,
1 0 5
"You shall not hate your brother in your heart" ( L e v . x i x . 1 7 ) . Hein­
ous is the hatred which evildoing loves a n d blessed is the hatred which
the T r u e One rejoices in! See the hatred which evildoing rejoices in:
the hatred of the son of Shelomith; before the congregation he w a s
stoned ( L e v . x x i v . 1 1 ff.) a n d w a s not left among the living. More
people like t h a t w e n t w i t h h i m ! See the hatred which the T r u e One
rejoices in: the hatred of Phinehas for the doers of evil; when he arose
106
a n d manifested z e a l , he thereby g a v e life to himself and all his
descendants after him a n d delivered Israel from judgement, atoned for
them a n d s t a y e d the plague. S u c h hatred is w h o l l y life (-giving).
H a p p y the m a n w h o makes it his business!
T h a n k s be to the great Powerful One w h o revealed life for us, all
of it instruction, b y w h i c h w e live for ever.

§ 9. Q O P H A N D M O S E S

See Qoph as it hastens to reveal w o r d s t h a t are a b u n d a n t in blessings;

" P e a c e be to y o u , O great prophet, for more than t h a t is fitting for you,
in t h a t y o u possess honour from y o u r L o r d , for G o d has not revealed
to us e x c e p t (first) to y o u , a n d our secret is not outside of y o u . M y
g l o r y has now been manifested before y o u , since the sanctification of
1 0 7
the d a y when our L o r d rested. H e sanctified it b y m y n a m e . T h e T r u e
1 0 8 109
One also is in t h a t a n d I dwell in e v e r y h e a r t . I t s status w a s great
in the heart of E n o c h ; I entered a n d m a d e his perfect state manifest;
I w a s in the m o u t h of E n o s h and m a d e his excellence manifest. I
sealed the heart of N o a h a n d magnified his glory. I saluted A b r a h a m
a n d m a d e his righteous state perfect. I w a s w i t h I s a a c and exalted his
status. W i t h J a c o b I w a l k e d a n d I illumined his mind. J o s e p h I instruc­
ted a n d his w i s d o m I magnified.
T h i s great perfection w a s w r o u g h t b y me. I n y o u r heart I dwelt and
I did not p a r t from y o u ; w h e r e v e r I w o u l d go I w o u l d be guided b y
y o u r light. I vested A a r o n w i t h a c r o w n from y o u r holiness. A t a requ-

1 0 5 8
As S.P., with var. -p'ja. i° So 107 i . . QOPH is the first letter of the root
e

1 0 8 1 0 9
Bnp. I.e. the QOPH of noisp. Presumably the QOPH of naup.
VI. §.g Q O P H and Moses 239

est f r o m 3'ou y o u r L o r d a c t e d g l o r i o u s l y a n d b r o u g h t i t a b o u t ; l i k e w i s e
for h i s d e s c e n d a n t s a p r i e s t h o o d w a s m a d e p e r p e t u a l , u n a l t e r a b l e f o r
ever.
1 1 0
I dwelt in the S a n c t u a r y m a g n i f y i n g the c o n g r e g a t i o n . Why was
t h e r e n o m e n t i o n of m e i n t h e f i r s t of t h e s e c t i o n s , s o t h a t I s h o u l d b e
like m y companions which were written a n d b y which all the sections
of t h e l a w w e r e b e g u n ? "
T h e n the great prophet Moses g a v e answer appropriate to these
remarks, an answer that magnifies the hearer. " T o y o u , O Q O P H ,
t h e r e is g r e a t e r t h a n t h a t , f o r y o u m a g n i f i e d A b r a h a m a n d h i s g l o r y
1 1 1 1 1 2
was perfected b y y o u r number t o o . B y you the S a b b a t h came into
being a n d y o u magnified it a n d r e v e a l e d its g l o r y to all the genera­
t i o n s . O n t h e d a y w h e n t h e c o n g r e g a t i o n of t h e L o r d w e r e d e l i v e r e d ,
y o u manifested s a l v a t i o n w h i c h magnifies its possessor. I n it Israel
rejoice, unique in holiness."
T h e faithful prophet m a d e a statement w h o l l y r i g h t : " B e a t rest, O
b l e s s e d l e t t e r , for i n y o u r e x i s t e n c e t h e r e is life, b u t i n y o u r c e s s a t i o n
d e s t r u c t i o n . A s l o n g a s y o u l i v e t h e r e i s life, b u t w h e n y o u c e a s e t o l i v e
t h e r e is d e s t r u c t i o n ; (in t h e o n e c a s e ) t h e r e is i n c r e a s e of s a f e t y f o r t h e
c o n g r e g a t i o n , for i t is p r e s e r v e d b y y o u , ( a n d i n t h e o t h e r ) l o s s f o r t h e
c o n g r e g a t i o n , for i t w o u l d b e w i t h o u t y o u . W o e t o a g e n e r a t i o n f r o m
which y o u are w i t h h e l d ! T h e r e w o u l d be no light in it a n d none to
r e p e n t of s i n w o u l d b e f o u n d t h e r e . "
I t arose and replied to him, perchance t h a t generation m i g h t return
to t h e T r u e One, " T h i n g s u n s e e n a n d s e e n b e l o n g t o t h e L o r d . W h e n
H e wills, H e does it. T h i s is a n e v i l - p r o v o k i n g house a n d all w h o are
in it a r e w i c k e d . 0 c o n g r e g a t i o n , k e e p y o u r m i n d a w a y f r o m t h a t h o u s e
a n d d o n o t p a s s o v e r t o it, f o r i t is n o t i n y o u r p o w e r t o a l t e r i t . I f y o u
h a t e it, y o u r g l o r y w i l l b e a b o v e w h a t i t i s , a n d if y o u l o v e i t , i t w i l l b e
a n e n d of y o u . I f y o u s a y , " I w i l l n o t e n t e r i t " , y o u w i l l b e c a l l e d b y
t h e n a m e of t h e L o r d a n d a l l y o u r foes w i l l f e a r y o u . T h e g l o r y of y o u r
f a t h e r s w i l l t h e n l a s t for y o u a n d w h a t t h e y c o v e n a n t e d f o r y o u w i l l
n e v e r b e c h a n g e d for y o u . B e w i d e a w a k e t o w h a t y o u u n d e r s t a n d of
perfect action w h i c h magnifies its owner. 0 people, a w a k e n to this
knowledge a n d learn it w i t h b e l i e v i n g heart! If y o u are devoid, the l a w
will not be g i v e n to y o u a n d y o u will h a v e nothing b u t this deed.
Magnified be the Powerful One w h o did not m a k e y o u to need the
t e a c h i n g of o u t s i d e r s o r t h e w i s d o m of t h e v a i n , b u t g a v e y o u a S c r i p ­
t u r e c o m p l e t e w i t h life, w h i c h H e w r o t e w i t h H i s o w n f i n g e r , a n d
handed w i t h His right h a n d to a faithful prophet. H e c r o w n e d it w i t h
wonders a n d magnified it w i t h miracles a n d reinforced it w i t h signs.

1 1 0
Because QOPH is in anp». Because he was p (100) when he became the father
1 1 1

1 1 2
of righteous Isaac. So 1. with L - j T a .
 240 Book V I Miscellaneous T e a c h i n g VI. §§.9,10

T h i s is a great m a t t e r ! Moses w a s magnified b y it and w a s elevated b y

it a b o v e all m e n b y himself. T h e testimony of his L o r d to him is And
there has not arisen a prophet ... like him a n d never will arise (Deut.
113
x x x i v . 1 0 ) . T h i s is the prophet whose prophethood is a t r e a s u r e
which will not b e removed from h i m as long as the world lasts—the
father of wonders, the store of miracles, the companion of the coven­
ants, the light of the t w o worlds, the sun of prophethood, like w h o m
there is no prophet from the whole h u m a n race. T h e living listened to
him, the dead feared h i m ; heaven a n d earth did not disobey his words.

§.io § 10. T A VA N D M O S E S
L o o k a t T A V as it stands speaking w i t h the great prophet Moses,
114
speaking w i t h greatness, " I a m from the beginning. I w a s in G e n e s i s
1 1 5
—the earth was without form and void (Gen. i. 2 ) . T h r o u g h m e the
T r u e One m a d e the elements to g r o w , w h i c h are the foundations of the
Creation. I opened the g a t e of good a n d I w a s w i t h A b r a h a m in great
perfectness. M y L o r d passed m y excellence before Moses a n d revealed
to him e v e r y great wonder a n d did not conceal from him a n y t h i n g of
w h a t H e planned to do, nor of w h a t w a s to take place through m y
number. I w a s a record for him and his descendants a t the completion
of it. T h e hosts of the L o r d w e n t forth a n d sought w h a t I h a d promised
a n d t h e y h a d all glory. W a s I not a seal to w h a t w a s written, in order
to m a g n i f y all t h a t w a s done, so that in m e e v e r y good thing would be
magnified after a time ? W o e to all w h o are found in i t — a time of
overwhelming for all w h o are found in it—of considerable distress!
T h e congregation will be dispersed after following an alien god and
sacrificing to idols a n d provoking their L o r d . T h i s will be calamitous
for them, a time of loss. T h i s is a time in which t h e y provoke G o d with
their abominations, w h e n H i s w r a t h is revealed and H e will slay fathers
a n d m a k e an end of sons a n d forsake w o m e n immersed in uncleanness;
t h e y will build places for evil practices a n d forsake the places of the
1 1 6
T r u e O n e . T h e T r u e One will remove Himself and the d a y s of F a v o u r
will be concealed a n d of D i s f a v o u r revealed. T h e world will be in distress
on account of the manifold blessings t h a t h a v e been removed from it; the
chief of these, righteousness, will be humbled a t the apostasy of its
sons; evildoing will rejoice a t w h a t it perceives there. E v i l d o i n g will
s a y to Righteousness, " W h a t is this loss t h a t has manifested to these
sons w h o resemble the stars of heaven in eminence and abundance,

1 1 8 l 1 1 4 1 1 5 1 1 8
Or = |n D (sign). In rrsnna. TAV in inn. For the thought of this
passage cf. Mark xiii. 14ff. (Matt. xxiv. 19: Luke xxi. 23). The ref. to places for
evil practices being built, etc. recalls Mark xiii. 14 etc. The ref. to women recalls verse 17.
There may be an historical ref. here to sacrilege committed against the Samaritans, e.g.
that by Antiochus IV in the 2nd century B.C. (II Mace. vi. 2).
VI. io T A V a n d Moses 241

whose L o r d is favourable t o w a r d s them and in H i s goodness has com­

passion for t h e m ? "
I a m driven from their presence a l w a y s like a mother w h o eats her
children! I oppressed Cain a n d all his descendants after h i m ; likewise
all the People of S o d o m I b u r n t w i t h brimstone a n d fire. Cush and his
son N i m r o d and also the E g y p t i a n s a n d all their children and A m a l e k
and his people w e r e all blotted out. T h e y ceased to b e ! B a l a a m , the
chief of the enemies of the H e b r e w s , w a s slain w i t h the s w o r d a n d the
villages were destroyed."
T h e n Righteousness g a v e speedy reply and said, "Sufficient for y o u
these words which y o u h a v e spoken. I do not seek children like those
burnt in the fire! I n this (matter of children) I c a n rejoice (just as
much) as y o u c a n ! Consider the children w h o m I magnified a n d w h a t
happened to t h e m :
W h e n N o a h w a s righteous, I bore him on the face of the w a t e r ,
while y o u r children perished!
W h e n A b r a h a m w a s like that, I w a s w i t h him and afflicted those
w h o sought affliction.
W h e n I s a a c w a s sincere, I magnified him and m a d e all his foes to
h a v e need of h i m !
W h e n J a c o b w a s like that, I inclined his brother's heart t o w a r d s
him and magnified his perfectness.
W h e n J o s e p h w a s mine, I g a v e him dominion over his brothers.
W h e n the faithful prophet Moses w a s m y companion, he w a s great,
for he slew sinners a n d did not p i t y them.
If y o u are joyful a t w h a t y o u h a v e seen of the overwhelming of the
possessors of the truth, I a m not like that. T h e sinner goes to the fire and
I h a v e no compassion for him. If there were a few people left, then as I
did a t the first, so will I do a t the last. A t the end of the number I will
appear in greatness and m a g n i f y them exceedingly m u c h ; as I did then,
so will I do now, w i t h increasing sovereignty and well-preparedness."
E x a l t e d is the great prophet Moses w h o wrote in the section in
which he blessed Israel; he established a foundation w h i c h will never
be destroyed. O congregation, w h y on earth do y o u m a k e yourself
devoid of all this and forsake the light and w a l k in the darkness a n d
let the foreigner h a v e a powerful grasp upon y o u ? W h y are y o u h u n g r y
when there is a dish set out before y o u containing all g l o r y ? W h y are
y o u a slave when y o u were appointed for rulership a n d y o u h a v e a
high status inherited from y o u r f a t h e r s ? W h y do y o u follow y o u r
enemies in shame a n d h a v e no head to lift before them w h e n G o d said
to y o u , "So they followed in thy steps" (Deut. x x x i i i . 3), a n d w h a t y o u
s a y w i t h y o u r mouth t h e y obey (ibid.) ?
T h a n k s be to G o d , w h o chose y o u , O Israel! W o e to y o u , O Israel,
for w h a t y o u h a v e chosen for yourself! T u r n b a c k to y o u r L o r d , for H e
242 Book V I Miscellaneous T e a c h i n g VI. §§.io,:n

is merciful a n d pitiful, accepting e v e r y penitent one w h o returns to

H i m sincerely.
R e p e n t a n c e is good a n d m e r c y is good. T h e y are called a 'holy
people'. Open the g a t e of good and enter b y it in safety. D w e l l there
in peace!
R e p e n t a n c e is good. I t is the g a t e of the G a r d e n whose trees are
117
excellent. H a p p y those w h o pluck from them and eat their b l e s s i n g s .
L e t them p a r t a k e and their L o r d will care for them. A l l glory will they
see; the w r a t h will be removed from them. T h e i r L o r d will be favour­
able t o w a r d s them and their heart will rejoice e v e r y w h e r e . "

§ n. A L A F — H E AND MOSES

W h e n the seven letters w h i c h h a v e been mentioned finished reveal­

ing their good points, in regard to w h a t t h e y w a n t e d — a n d when their
affair h a d been revealed to the minds of the wise, t h e y sought to m a k e
mention concerning w h a t they k n e w a n d h a d been revealed to them.
H o w necessary it is to mention them a n d h o w great is their knowledge
throughout the generations!
T h e letters began s a y i n g also to the great prophet Moses, " O y o u
w h o m the L o r d of the w o r l d chose from the time y o u w e r e created in
1 1 8
y o u r mother's w o m b a n d w h e n H e prepared for deliverance from
t h a t time, if the letters w h i c h asked y o u w h y t h e y were not mentioned
at the beginnings of the sections, a n d y o u revealed to each one of them
its true position, w h y then w e r e w e w r i t t e n in the first p a r t s of sect­
ions, since not one of us has high status ? "
W h e n the great prophet Moses heard this statement, he quickly
g a v e a n s w e r a n d said, " E v e r y section w h i c h has been given a beginn­
ing w i t h one of y o u r letters is quite rightly so in its particular case.
T h e r e is no deficiency there. I f these h a d not been written in the first
p a r t s of the sections, their state w o u l d h a v e remained just as it w a s ,
no more a n d no less, a n d the B o o k of the l a w w o u l d h a v e included
t h e m all, lacking not a single letter."
T h e n t h e y replied to him w i t h vehemence a n d requested w h a t w o u l d
m a g n i f y them. " W e seek of y o u now t h a t y o u reveal the status which
is ours as y o u did in the case of our companions."
T h e great prophet Moses answered them w i t h an answer t h a t m a g ­
nifies those w h o listen a n d brings honour to those w h o learn, " L e t each
one begin a n d s a y its piece a n d realize h o w its status is.'
T h e n b e g a n A L A F to s a y w o r d s t h a t m a g n i f y all w h o h a v e know­
ledge; let e v e r y w i s e m a n hearken to the w o r d s of wisdom t h a t are set

1 1 7 1 1 8
For this meaning of 'blessing' cf. Is. lxv. 8 of the vine. Cf. the thought of Jer.
VI. §.ll A L A F — H E a n d Moses 243

out before h i m ! A L A F said, " S e e m y g l o r y b y w h i c h I w a s magnified.

I w a s m a d e the first of the letters a n d the first of the great n a m e b y
119
which our L o r d brought the w o r l d into b e i n g . I opened the g a t e of
Genesis a n d perfected it w i t h e v e r y w o n d e r ; I magnified it w i t h e v e r y
fine thing. S o it w a s m a d e for y o u the crown of sovereignty. Y o u d r e w
near to the deep darkness a n d d w e l t in the cloud. Y o u were c r o w n e d
w i t h the light. Y o u trod the fire a n d y o u were in places w h e r e no m a n
h a d been besides y o u . Y o u called to h e a v e n a n d it a n s w e r e d y o u , a n d
earth did likewise. T h e w a t e r s were stilled a t y o u r w o r d s a n d could not
dispel the force t h a t subdued them. S o w h e n y o u t r o d the fire, its
might w a s brought low a n d y o u w a l k e d in it. T h e angels glorified y o u
a n d magnified y o u r position a n d the G l o r y appeared to y o u .
I a m the start of the proclamation w h i c h the T r u e One m a d e in the
hearing of the whole congregation. T h a t w a s the announcement t h a t
awakened their minds a n d bonded their hearts to the T r u e O n e — I am
1 2 0
the Lord your God ( E x . x x . 2 ) . W o e to those w h o bring a b o u t w r a t h ,
for it causes them exceedingly severe affliction. T h e good k n o w t h a t
it will m a g n i f y them, a n d the evil k n o w t h a t it will be punishment to
them. G o d has t a u g h t us t h a t a n d revealed it before us. L e a r n these
statements, t h a t y o u m a y prosper in all y o u r doings!"
T h e great prophet Moses g a v e a n s w e r ; he said to it, " Y o u h a v e more
than t h a t ! Y o u are the origin of the opening of the m o u t h ; no w o r d
proceeds from it unless y o u come first, for y o u are the beginning of I
1 2 1
A M W H O I A M a n d of I , E V E N I , A M H E . A l l this h a s been
wrought for y o u . "
W h e n A L A F finished speaking, B I T c a m e a n d stood; it spoke,
saying, " 0 great prophet whose position h a s been exalted throughout
the generations of the world, y o u are the faithful one w h o m G o d en­
trusted over all t h a t is past a n d all t h a t is to come. T h a t w h i c h preceded
Creation w a s revealed to y o u a n d w h a t is to be after the D a y of V e n g e ­
ance y o u know. T h a n k s be to G o d w h o specially chose y o u for t h a t .
W h e r e is there a prophet in the w o r l d like y o u ? H e a r w h a t I s a y . A l l
wisdom has been m a d e k n o w n from y o u . I a m the first letter w h i c h
1 2 2
y o u r L o r d c o m m a n d e d y o u to e x p o u n d . T h e t w o tablets w e r e in m y
1 2 3
number a n d e v e r y good m a r r i a g e is in m e .
T h e great prophet Moses g a v e answer to it. " Y o u h a v e more t h a t
t h a t ! Y o u were established an element in manifold good things. Y o u
were associated w i t h seven good visions a n d b y y o u the light w a s
perfected; b y y o u the w o r l d w a s completed. Y o u r s t a t u s is greater
than t h a t ! "

1 1 9 1 2 0
I.e. the ALAF of DTI^K, ref. to Gen. i. 1. Ref. to the ALAF of [the word •>3js.
1 2 1 1 2 2
I.e. ALAF is the first letter of both expressions. I.e. BIT is the very first
1 2 3
letter in Scripture. I.e. BIT = 2.
244 Book V I Miscellaneous T e a c h i n g V I . §.n

B I T departed a n d G A M A N c a m e and began its speech, saying, " O

great prophet Moses, permit m e to speak. L i k e m y companions which
b e g a n speaking, w a s not m y n a m e m a d e a delight to souls, increasing
w i s d o m a n d enlarging knowledge ? W h e r e I dwell, there is no misfor­
tune, a n d where I appear, there is no distress there! I magnify great
men. W h e r e v e r I a m there is no great one except in m y name. T h e m a n
of knowledge comprehends this a n d seeks it. Illumination is m a d e good
a n d perfection is increased, for w i s d o m in the world is like a y o u n g
pigeon bearing a message of g o o d tidings w i t h love, a n d those possessed
124
of knowledge are like lamps shining where t h e y are, r e m o v i n g the
darkness. T h a n k s be to G o d , w h o thus empowered them and magnifi­
ed the light of their heart more t h a n t h a t of all m e n . "
G A M A N finished speaking. D A L A T began speaking, " 0 great prophet
Moses, whose L o r d magnified y o u a n d m a d e y o u r mind to crown all
minds, let H i m spread forth m y w o r d s before y o u , t h a t m y status m a y
126
be m a d e k n o w n to y o u . I perfect t h e b o d y w i t h the four e l e m e n t s
1 2 6
a n d b y reason of m y number I plant the rivers of the G a r d e n of E d e n
w i t h power. T h u s the world w a s set a n d its ends. Magnified is the
Powerful One to w h o m belong all praise and exaltation."
T h e n the great prophet Moses replied to it appropriately w i t h an
a n s w e r t h a t magnifies those w h o h a v e knowledge. "Indeed y o u are
magnified in w h a t y o u s a y , for y o u h a v e more than all t h a t ! F o r the
1 2 7
n u m b e r of the t w o names w a s established in y o u . A s for the great
n a m e , w o e to a n y m a n w h o dissociates himself from it! H e will be
stoned like the son of Shelomith; he w a s recompensed for his action.
A s for the great n a m e w i t h w h i c h m y L o r d honoured m e , H e revealed
m y greatness throughout the world's generations in the sight of all
creatures. Y o u m a g n i f y the w o r l d a l w a y s . S e t yourselves, now, O good
people, to h e a r w h a t will b e said in y o u r hearing! D A L A T does all this
a n d its status is greater than e v e r y t h i n g . "
1 2 8 1 2 9
HE c a m e like a king w i t h a precious crown on his h e a d , and
stood before the great prophet Moses. I t began speaking and said, " O
1 3 0
S o n of the H o u s e of G o d , O companion of the covenant, O faithful
of the D i v i n e One, O y o u w h o w e r e entrusted over the mysteries and
honoured in the things revealed, w h o dwelt in the cloud and wore the
shining light for w h i c h w a s prepared a g r e a t veil from on high to m a g ­
nify it, terrifying the minds of Israel so t h a t they might not look upon
the face, where is there a prophet like y o u — s u c h has not arisen and
1 2 4 1 2 6
For "bop, lit. 'obscuring'. DALAT being the number 4 in the list of radicals.
1 2 6 1 2 7
I.e. the four rivers flowing from Eden (Gen. ii. ioff.). Presumably mrp and
1 2 8 1 2 9
rrnx. Petermann, ibid, gives the symbol J (Y) for this letter. HE being
1 8 0
the final letter of so many words. This is the nearest the Samaritans ever come
to the attribution to Moses of the Christian title 'Son of God'. Similarly nnrx (and
n^KT riB'X) is the nearest to the Christian 'Son of Man'.
 A L A F — H E a n d Moses 245

will not arise—who magnifies the great Powerful One w h o sent y o u ?

Y o u loved y o u r L o r d a n d H e loved y o u . Y o u honoured H i m a n d H e
honoured y o u . T h e c o m m a n d s H e g a v e y o u y o u carried out, neither
adding to them nor diminishing them. T h u s y o u a r e a therapeutic for
the good a n d also a j u d g e for the wicked. H a p p y are those w h o follow
1 3 1
y o u a n d keep the commandments which descended to y o u r h a n d s !
W o e to those w h o do not obey y o u , for t h e y h a v e placed themselves in
severe affliction. E x a l t e d is Moses the prophet w h o revealed t o us
these secrets."
H e a r H E a s it makes a statement t h a t magnifies those w h o learn it.
" M y number w a s m a d e the n u m b e r of the n a m e b y w h i c h the w o r l d
132 1 3 3
was c r e a t e d . I t w a s repeated in both great names I A M a n d L O R D ,
1 3 4
and I sealed y o u r n a m e , O prophet; b y m e A b r a h a m a n d S a r a h w e r e
1 3 5
made g r e a t . I opened before y o u e v e r y closed gate, that nothing
might be hidden from y o u , for y o u were created for this action a n d
y o u are w o r t h y of more than t h a t ! T h e world w a s manifested in
y o u a n d b y y o u all its inhabitants w e r e multiplied. A l l t h a t y o u a s k
of y o u r L o r d H e responds f a v o u r a b l y to. T e n times the w r a t h w a s
manifested a n d y o u asked y o u r L o r d t o reverse it.
The first, the time w h e n t h e y m a d e the Calf a n d worshipped it
(Ex. xxxii. 4).
The second, when t h e y expressed a desire a n d sought something
that w a s in secret ( E x . x v i . 2 7 ) .
The third, when they w e n t u p the mountain a n d t h e y were told,
"Do not go up or fight" (Deut. i. 4 2 ) .
The fourth, when t h e y w e n t u p to s p y out the land, t o see the
good things in it ( N u m . xiii. 1 6 , 3 2 ; x i v . 3 6 , 3 7 ) .
The fifth, the occasion when the serpents w e r e sent a n d t h e y
stung the bodies of the Israelites ( N u m . x x i . 6 ) .
The sixth, the time when the fire w e n t forth a n d b u r n t the people
badly (Num. x i . 1 ) .
The seventh, the time when they turned aside in their desire t o
appoint a leader to take them b a c k to E g y p t ( N u m . x i v . 4 ) .
The eighth, the occasion when t h e y arose to perpetrate evil in the
sight of the L o r d ( N u m . x x x i i . 1 ff.).
The ninth, the occasion w h e n t h e y defiled circumcision b y being
involved in adultery ( N u m . x x v . 6 ) .
The tenth, the time of K o r a h , when he requested w h a t w a s not his
b y right ( N u m . x v i . 1 0 ) .
H E be glorified! T h e great prophet Moses said to it, " I k n o w the

1 3 1 1 3 2 1 3 3
I.e. the two tablets. D.TI'PK being 5 letters. HE occurring twice in both rrnx
1 3 1 1 3 5
and mn'. Thefinalletter of ntsn. By the add. of HE to the original names. So
m a s became nmas and n o became m i .
246 Book V I Miscellaneous T e a c h i n g VI. § . n

honour b y w h i c h y o u w e r e glorified. B y reason of that I made the

1 3 6
books of the l a w w i t h y o u r n u m b e r . "
T h i s is the end of w h a t I found written before m e in the ark of
1 3 7
M a r q a h , the f a v o u r of the L o r d b e upon him, A m e n !
Blessed be our G o d for ever and blessed be
H i s n a m e for e v e r !
T h e r e is only one G o d .
1 8 8 1 8 7
I.e. five books. It is not known what scribe first made this statement or
what the ark of Marqah is. The expression 'ark of does not appear to occur elsewhere
in this manner at the end of MSS. That the statement was recorded during the period
of Islam seem possible, since many Arabic MSS have similar expressions before the
14th century.
APPENDICES

(PART TWO)
 APPENDIX I

O. T. PASSAGES QUOTED FROM THE SAM.PENTATEUCH

Genesis Exodus
i.i IV.2: VI.7 ii.24 11.2
1.2 V.3: VI.10 iii.4 I.i:IV.i2:V. 3

1.22 III.4 iii.6 1.2

li.2 IV.2: VI.7 iii.7-8 IV.12
ii.7 IV.2 iii.14 I . 2 : 1 1 . 9 : 1 1 . 1 2 :IV.8,i2
ii.8 II.7 iii.15 II.12
li.a IV-5 iii.16 I.2
1J.17 IV.4 iv.15 VI.7
iv.26 II.12 iv.18 1.3
v.22 II.IO iv.22 IV.7,8,10
vi.9 IV. 1 iv.30 IV. 7

viii.15 IV.7 vi.i II.12

viii.20 II.IO vi.3 II.9, IV.12
ix.i III.4 viii.2 1.6
x.25 IV.10 ix.9 II.3
x.30 II.IO x.21 1.8
Xii.2 III.4 xii.18 1.9
xii.8 II.12 xii.49 III.6
xiv. 15 II.9 xiii.21 V.3
XV. 1 II.12 xiv.6 II.8
xv. 13 II.11 xiv. 11 II.2
xvii.i IV. 12 xiv. 14 IV.8
xvii.5 II.11 xiv.20 V-3
xvii.14 111.7 xiv.21 II.8
xviii.19 IV.7 Xiv.22 II.8
xxi.33 II.7: IV.2 xiv.27 II.8
xxii.2 II.IO xiv.30 II.7.9
xxii.g II.IO xiv.31 II.7
XXU.Il I.i: IV.12 XV. I II.7.11
xxii.14 II.IO XV.2 n.7,8,9.11
xxii.17 III.4: IV. 10 xv.3 II.7.8.9,"
xxv.27 IV.1,6: VI.4 xv. 4 II.7.9
xxvi.5 IV.7 xv.5 II.9
xxvi.24 II.9 xv.6 II.9
xxviii.12 II.IO xv. 7 H.8,9
xxviii. 13 IV.3 xv.8 H.8,9
xxviii.17 II.IO xv.9 II.9
xxviii.19 II.IO xv. 10 II.9
xxviii.22 IV.10 XV. 11 Il.g.io: V.3
xxxiii.19 V.4 xv.12 n.3,8,9
xlvi.2 I.i xv.17 II.IO
Xlix.22 V.4 xv.18 II.10: IV.5
250 Appendix I

XV.2I II.7 xxvi.6 IV.9

XV.26 IV.10 xxvi.17 IV. u
xvii.4 IV.8 xxvi.36 IV. 11
xix.6 IV.10 xxvi.37 IV. 11
xix.g V.3 xxvi.38 I V.i 1
xix. 17 IV.10
xix.18 Numbers
V-3
XX.2 IV.5,7,12: V l . n i.l IV. 1
XX.I2 IV.7 vi.24 III.4
XX.24 II.10 vi.25 III.4
xxii.20 IV.3,11 vi.26 III.4
xxii.27 IV.3 vii. 11 III.IO
xxiii. 19 II.10 x.35 V-3
xxiii.21 III.5 x.36 IV.10: V.3
xxiii.22 V.3 xi.2 V.3
xxiv. 1 IV.4: V.2 xi.18 IV.10
XXiv.I2 V.i xi.23 IV.12
xxix.45 II.10 xii.3 V-3
xxxi.6 III.IO xii.7 IV.4: V.3
xxxii.2 IV.8 xii.8 IV.12: VI.7
xxxii.3 IV.8 xiv.5 IV.8
xxxii.4 IV.8 xiv.21 IV.12
xxxii. -6
5 IV.8 xv.23 IV. 10
xxxii.8 IV.5,8 xvi. 14 IV.8
xxxii. 12 IV. 1 xvi.32 V.3
xxxii.26 IV.3 xvi.35 V.3
xxxiv.2 V.2 xxiv.5 V.i
xxxiv.6 IV.2,3: VI.3 xxiv.6 V.i
xxxiv.7 VI.3 xxv. 13 VI.5
xxxiv.io II.9 xxvii.12 V.3
xxxiv.26 II.IO xxvii.18 III.IO
xxxiv.28 IV.12 xx vii.23 III.IO
xl.34 V.3
Deuteronomy
Leviticus VI.II
i.42
i.l IV. 1 ii.I9 IV.7
viii.29 VI.5 iii.25 II.IO
viii.30 VI.5 iv-5 IV.12
viii.31 VI.5 iv.9 III.5: IV.12
xi.44 IV.10 iv.25 IV.5
xiii.59 III.9 iv.30 III.2
xix.2 IV. 10 iv.32 H.9
xix.12 IV.3 iv-34 H.9
xix.13 VI.2 iv-35 IV. 10
xix.15 III.5:IV. 4 v. 1 III.2
xix.16 IV.3 vi.4 11.9:111.2: IV.7,
xix.17 VI.8 vii.9 IV-4
xix.34 III.4 viii.3 II.1
xxiii.5 1.9 viii. 10 IV.10
xxiv.11 IV.12 ix.12 IV.12
 Appendix I 251

ix.14 III.2: IV.12 xxxii.6 II.9: IV.7

ix.27 IV.8 xxxii.7 IV.5
X1 V.2 xxxii.8 IV.10
x •14 V.3 xxxii.9 II.10: IV.10
X .29 II.IO xxxii.io IV.9,10
X ••5 II.IO xxxii.i 1 I I . 1 1 : IV.9
x i.n II.IO xxxii.12 IV.5,7
X i.14 II.IO xxxii.13 IV.9
X v.29 IV.7 xxxii.14 IV.9,10
xv.18 IV. 10 xxxii.15 IV. ,7,8,io
5

xvi.14 III.4 xxxii.16 IV-5

xvi.19 IV.3 xxxii.17 IV.5
xvi.20 IV.4 xxxii. 18 IV.2
xxi. 5 III.4.IO xxxii.19 IV.5,8
xxiv.6 III.7 xxxii.20 IV.8
xxvi.15 IV.7 xxxii.21 IV.8,11,12
xxvi.19 III.2 xxxii.22 IV.5,6,10
xxvii.g III.1,2 xxxii.23 IV. 10
xxvii. 11 III.3 xxxii.24 IV. 10
xxvii. 14 III.3 xxxii.25 IV. 10
xxvii.15 IH.5 xxxii.30 IV. 11
xxvii. 18 III.6 xxxii.35 IV.II.I2
xxvii. 19 III.6 xxxii.36 IV. 7,12
xxvii.21 III.7 xxxii.37 IV.12
xxvii.22 III.7 xxxii.38 IV.12
xxvii.23 III.7 xxxii.39 IV.5,6,8,12
xxvii.24 III.8 xxxii.40 IV.5,12
xxvii.25 III.8 xxxii.42 IV.12
xxviii.i III.4: IV.10 xxxii.43 IV.5,8,10
xxviii. 10 IV. 10 xxxii.49 V.3
xxviii.15 III.4 xxxiii. 1 V.2
xxviii.25 IV. 11 xxxiii.2 V.2
xxviii.50 IV. 11 xxxiii.3 IV.10,11: VI.2.10
xxviii.54 IV. 11 xxxiii.4 VI.2
xxviii.56 IV. 11 xxxiii.6 IV.6
xxix.23 IV.10 xxxiii.7 IV.6
xxxi.8 V.2 xxxiii.n VI.5
xxxi. 16 V.2 xxxiii.15 II.IO
xxxi.19 V-4 xxxiii.19 III.2
xxxi.23 V.2 xxxiii. 21 V.4
xxxi.27 V.i xxxiii.28 IV.9,12
xxxi.28 IV. 1 xxxiv.5 V.1,3
xxxi.30 IV.1,7 xxxiv.6 V.3
xxxii.i IV. :V.
7 3 xxxiv.7 V.4
xxxii.2 IV.5 xxxiv.9 III.10: V.2
xxxii.3 IV.2 xxxiv. 10 I I . 1 1 : IV.5: V.4: VI.6,9
xxxii.4 IV.3,4.5 xxxiv. 12 V.1,4
xxxii.5 IV.5
252 Appendix I I

O.T. PASSAGES QUOTED FROM SAM. TARGUM

Genesis xlix.6 IV.8

xlix.20 III.3
i-7 V.4
IV.2 Exodus
ii.19 IV.9 i.16 IV.9
iii.5 IV.5 iii.io II.9
iii.io 1.2 iii.11 1.2
iii.16 IV.5 iii.I2 11.9
iv.12 IV.9 iii.13 1.2
iv.14 IV.9 iii.14 I.2: IV.8
iv.26 II.6 iii.15 1.2
vi.9 IV.4 iii.16 1.2
vi.12 III.7 iii.21 1.2
vii.20 III.4 iv.i 1.2
ix.5 III.5 iv.2 1.2
xii.i II.IO iv.3 1.2
xii.2 III.4 iv.4 1.2
xii.3 III.4 iv.5 1.2
xii.7 II.IO iv.6 1.2
xiv.22 IV.12 iv.7 1.2
xv.6 n.9 iv.8 1.2
xv. 13 11.9 iv.9 1.2
xv.14 11.9 iv.n 1.2
xv. 16 III.8 iv.19 1-3
xvii. 1 IV.i iv.20 1-3
xix.17 III.5 iv.22 1-9
xxi.16 IV.9 iv.27 1-3
xxi.33 IV.3 iv.28 1.3
xxii.2 II.IO iv.31 1-4
xxii.3 1.3 v.i I.4
xxii.17 III.4: IV.10 V.21 1-4
xxv.5 IV.6,9 V.23 I.4
xxv. 11 III.4 vi.i 1.4:11.12
xxv.27 VI.4 vi.2 II.12
xxvi.3 n.9 vi-3 II.12
xxvi.4 111.4 vii.I I. :II.i2:III.
4

xxvi.12 111.4 vii. 10 1-5

xxvi.22 iv.7 vii.15 1-5
xxvi.24 11.9: iv.7 vii. 16 1.5
xxviii.12 1V.3 vii.17 1-5
xxviii.13 IV.3 vii.19 1.6
xxviii.14 111.4 vii.22 III.8
xxviii.19 iv.7 vii.23 1.6
xxxii. 10 111.4 viii. 1 1.6
xxxvi.31 11.9 viii.5 1-7
xlvi.4 11.9 viii.15 1-7
 Appendix I I 253

1.8:11.9 xv.8
1.8 XV.IO
1.8 XV. 11
1.8 XV. 12
1.8 xv. 14 11.9
1.8 xv.15 11.9
1.8 xv. 17 111.4
1.8 xv.26
1.8 xvi.6
1.8 xvi.28
1.8 Xvii.2
1.8 xvii.5
1.8 xvii.14
1.8 xix.4
1.9 xix.6
1.9 xix.9
1.9 xix. 18
1.9 xix.20
1-9 xix.22
1.9 XX.2 II.9:IV. :V.5 3

1.9 xx.3 IV.5

1-9 xx. 4 III.5
1.9 xx.6
1-9 xx.12
1.9 xxii.19
1-9 xxiv.12
1.9 xxiv.13
1-9 xxv.8
1-9 xxix.43 IV.9
1.9 xxix.45 IV.9
1.9 xxxii.4

1.10 xxxii.io
1.9 xxxii.12 IV.4,8
I.n xxxii.13 III.4
1.11 xxxii.26 III.i
1.11 xxxii.29 III.4
1.11 xxxiv.28 V.i
II.8 xxxix.43 III.4
II.8
Leviticus
1.11
I . n : IV.8 ix.24 IV.2
I.n:IV.8 xviii.6 III.7
I . n : IV.4 xviii.16 III.7
II.8 xix. 18 III.3.5
II.8 xix.33 III.3.6
II.8 xix.34 IH.3,6
1.11 xx.3 III.7
1 . 1 1 : II.8 xxiii.42 III.3
I . n : I I . 8 , 9 : V.4 xxiv.8 IV.i
254 Appendix I I

xxvi.4 V.3 x.16 IV.7,9

xxvi.6 IV.9 xiii.4 IV.12
xxvi.26 IV.10 xv. 7 IV.g:
xxvi.32 IV.12 xvi.i
xxvi.33 IV. 11 xvi.2 IV.9,ic
xvi. 18 V.2
Numbers
iii.4 V.2 XX.20 III.I
iii.32 IV. 1 xxvii.i
v.30 III.9 xxvii.2
vi.23 III.4 xxvii.g
viii.25 III.IO xxvii.11 III-3
xi.8 IV.9 xxvii. 12 III.4
xi.13 IV.8 xxvii.15 III-5
xi.16 IV. 1 xxvii.16 III.5
xi.17 IV. 1 xxvii.17 III.5
xi.27 IV. 1 xxvii.20 III.7
xiv.4 IV.8 xxvii.26 III.9
xiv.n IV.8 xxviii.49
xiv.22 IV.8: VI.4 xxix.23
xiv.27 IV.8 XXX.2
xvi.3 II.8 xxx. 14
xxi.29 II.9 xxx. 19
xxiv. 17 II.9 xxx.20
XXXI.11 III.3
Deuteronomy
III.3
i.io III.4 xxxi.28
i.n III.4:V. 3
xxxii.i
iv.3 IV.9 xxxii.3
iv-5 VI.6 xxxii.6 IV.7
v.8 IV.12 xxxii.7 IV.8
v.27 III.2 xxxii.17 IV.5
v.32 IV. 11 xxxii.26 IV.g
v.33 IV.11: VI.4 xxxii. 8 4

vi.4 IV.2 xxxii.49

vi-5 IV.9,12 xxxii.50
vi.io IV.9 xxxiii.13
vi.13 IV.9 xxxiii.18
vi.20 IV.8 xxxiv. 1 V.3
vii.6 III.4 xxxiv.6 V.4
vii.22 IV.9 xxxiv.7 V.4
viii.4 IV.12 xxxiv.8
viii.5 IV.8 xxxiv.9
X.I V.3 xxxiv.io
 Appendix I I I 255

APPENDIX III
O.T. PASSAGES QUOTED PARTLY FROM SAM.PENTATEUCH
AND PARTLY FROM SAM.TARGUM
Genesis Deuteronomy

IV.9
IV.10
i.62 IV. 11
12 III.3
•13 IV.9
•39 IV.12
'•9 V.4

APPENDIX IV

LIST OF GREEK LOAN WORDS

6 AOS
X

€EVOS

(?) ulos CTX/OK

foTopia m o o x
yevos Din

(?) adpyaXos *?nt

TOTE (DDO) S7t50/nDO
UE0OV po-o
uau^oovas
VOUIKOS

(?) XOCUIVOI •snip

(?) TT90S nsn

[Other Greek words occurring in the Liturgy are: uiKpos as 01j?)3: 'pfprcop as
•Htm: apKcov as pmx]