The Legends of the Jews, Volume 1:
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VI. JACOB cont'd.
JACOB FLEES BEFORE LABAN.
Jacob had only been waiting for Joseph to be born to begin preparations for his journey home. The holy spirit had revealed to him that the house of Joseph would work the destruction of the house of Esau, and, therefore, Jacob exclaimed at the birth of Joseph, "Now I need not fear Esau or his legions."
About this time, Rebekah sent her nurse Deborah, the daughter of Uz, accompanied by two of Isaac's servants, to Jacob, to urge him to return to his father's house, now that his fourteen years of service had come to an end. Then Jacob approached Laban, and spoke, "Give me my wives and my children, that I may go unto mine own place, and to my country, for my mother has sent messengers unto me, bidding me to return to my father's house." Laban answered, saying, "O that I might find favor in thine eyes! By a sign it was made known unto me that God blesseth me for thy sake." What Laban had in mind was the treasure he had found on the day Jacob came to him, and he considered that a token of his beneficent powers. Indeed, God had wrought many a thing in the house of Laban that testified to the blessings spread abroad by the pious. Shortly before Jacob came, a pest had broken out among Laban's cattle, and with his arrival it ceased. And Laban had had no son, but during Jacob's sojourn in Haran sons were born unto him.
All the hire he asked in return for his labor and for the blessings he had brought Laban was the speckled and spotted among the goats of his herd, and the black among the sheep. Laban assented to his conditions, saying, "Behold, I would it might be according to thy word." The arch-villain Laban, whose tongue wagged in all directions, and who made all sorts of promises that were never kept, judged others by himself, and therefore suspected Jacob of wanting to deceive him. And yet, in the end, it was Laban himself who broke his word. No less than a hundred times he changed the agreement between them. Nevertheless his unrighteous conduct was of no avail. Though a three days' journey had been set betwixt Laban's flocks and Jacob's, the angels were wont to bring the sheep belonging to Laban down to Jacob's sheep, and Jacob's droves grew constantly larger and better. Laban had given only the feeble and sick to Jacob, yet the young of the flock, raised under Jacob's tendance, were so excellent in quality that people bought them at a heavy price. And Jacob had no need to resort to the peeled rods. He had but to speak, and the flocks bare according to his desire. What Laban deserved was utter ruin, for having permitted the pious Jacob to work for him without hire, and after his wages had been changed ten times, and ten times Laban had tried to overreach him, God rewarded him in this way. But his good luck with the flocks was only what Jacob deserved. Every faithful laborer is rewarded by God in this world, quite regardless of what awaits him in the world to come. With empty hands Jacob had come to Laban, and he left him with herds numbering six hundred thousand. Their increase had been marvellous, an increase that will be equalled only in the Messianic time.
The wealth and good fortune of Jacob called forth the envy of Laban and his sons, and they could not hide their vexation in their intercourse with him. And the Lord said unto Jacob, "Thy father-in-law's countenance is not toward thee as beforetime, and yet thou tarriest with him? Do thou rather return unto the land of thy fathers, and there I will let My Shekinah rest upon thee, for I cannot permit the Shekinah to reside outside of the Holy Land." Immediately Jacob sent the fleet messenger Naphtali to Rachel and Leah to summon them to a consultation, and he chose as the place of meeting the open field, where none could overhear what was said.
His two wives approved the plan of returning to his home, and Jacob resolved at once to go away with all his substance, without as much as acquainting Laban with his intention. Laban was gone to shear his sheep, and so Jacob could execute his plan without delay.
That her father might not learn about their flight from his teraphim, Rachel stole them, and she took them and concealed them upon the camel upon which she sat, and she went on. And this is the manner they used to make the images: They took a man who was the first-born, slew him and took the hair off his head, then salted the head, and anointed it with oil, then they wrote "the Name" upon a small tablet of copper or gold, and placed it under his tongue. The head with the tablet under the tongue was then put in a house where lights were lighted before it, and at the time when they bowed down to it, it spoke to them on all matters that they asked of it, and that was due to the power of the Name which was written upon it.
THE COVENANT WITH LABAN.
Jacob departed and crossed the Euphrates, and set his face toward Gilead, for the holy spirit revealed to him that God would bring help there to his children in the days of Jephthah. Meantime the shepherds of Haran observed that the well, which had been filled to overflowing since the arrival of Jacob in their place, ran dry suddenly. For three days they watched and waited, in the hope that the waters would return in the same abundance as before. Disappointed, they finally told Laban of the misfortune, and he divined at once that Jacob had departed thence, for he knew that the blessing had been conferred upon Haran only for the sake of his son-in-law's merits.
On the morrow Laban rose early, assembled all the people of the city, and pursued Jacob with the intention of killing him when he overtook him. But the archangel Michael appeared unto him, and bade him take heed unto himself, that he do not the least unto Jacob, else would he suffer death himself. This message from heaven came to Laban during the night, for when, in extraordinary cases, God finds it necessary to reveal Himself unto the heathen, He does it only in the dark, clandestinely as it were, while He shows Himself to the prophets of the Jews openly, during daylight.
Laban accomplished the journey in one day for which Jacob had taken seven, and he overtook him at the mountain of Gilead. When he came upon Jacob, he found him in the act of praying and giving praise unto God. Immediately Laban fell to remonstrating with his son-in-law for having stolen away unawares to him. He showed his true character when he said, "It is in the power of my hand to do thee hurt, but the God of thy father spake unto me yesternight, saying, Take heed to thyself that thou speak not to Jacob either good or bad." That is the way of the wicked, they boast of the evil they can do. Laban wanted to let Jacob know that only the dream warning him against doing aught that was harmful to Jacob prevented him from carrying out the wicked design he had formed against him.
Laban continued to take Jacob to task, and he concluded with the words, "And now, though thou wouldst needs be gone, because thou sore longedst after thy father's house, yet wherefore hast thou stolen my gods?" When he pronounced the last words, his grandchildren interrupted him, saying, "We are ashamed of thee, grandfather, that in thy old age thou shouldst use such words as 'my gods.'" Laban searched all the tents for his idols, going first to the tent of Jacob, which was Rachel's at the same time, for Jacob always dwelt with his favorite wife. Finding nothing, he went thence to Leah's tent, and to the tents of the two handmaids, and, noticing that Rachel was feeling about here and there, his suspicions were aroused, and he entered her tent a second time. He would now have found what he was looking for, if a miracle had not come to pass. The teraphim were transformed into drinking vessels, and Laban had to desist from his fruitless search.
Now Jacob, who did not know that Rachel had stolen her father's teraphim in order to turn him aside from his idolatrous ways, was wroth with Laban, and began to chide with him. In the quarrel between them, Jacob's noble character manifested itself. Notwithstanding his excitement, he did not suffer a single unbecoming word to escape him. He only reminded Laban of the loyalty and devotion with which he had served him, doing for him what none other would or could have done. He said: "I dealt wrongfully with the lion, for God had appointed of Laban's sheep for the lion's daily sustenance, and I deprived him thereof. Could another shepherd have done thus? Yes, the people abused me, calling me robber and sneak thief, for they thought that only by stealing by day and stealing by night could I replace the animals torn by wild beasts. And as to my honesty," he continued, "is it likely there is another son-in-law who, having lived with his father-in-law, hath not taken some little thing from the household of his father-in-law, a knife, or other trifle? But thou hast felt about all my stuff, what hast thou found of all thy household stuff? Not so much as a needle or a nail."
In his indignation, and conscious of his innocence, Jacob exclaimed, "With whomsoever thou findest thy gods, he shall not live," words which contained a curse—the thief was cursed with premature death, and therefore Rachel had to die in giving birth to Benjamin. Indeed, the curse would have taken effect at once, had it not been the wish of God that Rachel should bear Jacob his youngest son.
After the quarrel, the two men made a treaty, and with his gigantic strength Jacob set up a huge rock as a memorial, and a heap of stones as a sign of their covenant. In this matter Jacob followed the example of his fathers, who likewise had covenanted with heathen nations, Abraham with the Jebusites, and Isaac with the Philistines. Therefore Jacob did not hesitate to make a treaty with the Arameans. Jacob summoned his sons, calling them brethren, for they were his peers in piety and strength, and he bade them cast up heaps of stones. Thereupon he swore unto his father-in-law that he would take no wives beside his four daughters, either while they were alive or after their death, and Laban, on his part, swore that he would not pass over the heaps or over the pillar unto Jacob with hostile intent, and he took the oath by the God of Abraham, and the God of Nahor, while Jacob made mention of the Fear of Isaac. He refrained from using the term "the God of Isaac," because God never unites His name with that of a living person, for the reason that so long as a man has not ended his years, no trust may be put in him, lest he be seduced by the evil inclination. It is true, when He appeared unto Jacob at Beth-el, God called Himself "the God of Isaac." There was a reason for the unusual phrase. Being blind, Isaac led a retired life, within his tent, and the evil inclination had no power over him any more. But though God had full confidence in Isaac, yet Jacob could not venture to couple the name of God with the name of a living man, wherefore he took his oath by "the Fear of Isaac."
Early in the morning after the day of covenanting, Laban rose up, and kissed his grandchildren and his daughters, and blessed them. But these acts and words of his did not come from the heart; in his innermost thoughts he regretted that Jacob and his family and his substance had escaped him. His true feelings he betrayed in the message which he sent to Esau at once upon his return to Haran, by the hand of his son Beor and ten companions of his son. The message read: "Hast thou heard what Jacob thy brother has done unto me, who first came to me naked and bare, and I went to meet him, and took him to my house with honor, and brought him up, and gave him my two daughters for wives, and also two of my maids? And God blessed him on my account, and he increased abundantly, and had sons and daughters and maid-servants, and also an uncommon stock of flocks and herds, camels and asses, also silver and gold in abundance. But when he saw that his wealth increased, he left me while I went to shear my sheep, and he rose up and fled in secrecy. And he put his wives and children upon camels, and he led away all his cattle and substance which he acquired in my land, and he resolved to go to his father Isaac, to the land of Canaan. And he did not suffer me to kiss my sons and daughters, and he carried away my daughters as captives of the sword, and he also stole my gods, and he fled. And now I have left him in the mountain of the brook of Jabbok, he and all belonging to him, not a jot of his substance is lacking. If it be thy wish to go to him, go, and there wilt thou find him, and thou canst do unto him as thy soul desireth."
Jacob had no need to fear either Laban or Esau, for on his journey he was accompanied by two angel hosts, one going with him from Haran to the borders of the Holy Land, where he was received by the other host, the angels of Palestine. Each of these hosts consisted of no less than six hundred thousand angels, and when he beheld them, Jacob said: "Ye belong neither to the host of Esau, who is preparing to go out to war against me, nor the host of Laban, who is about to pursue me again. Ye are the hosts of the holy angels sent by the Lord." And he gave the name Mahanaim, Double-Host, to the spot on which the second army relieved the first.
JACOB AND ESAU PREPARE TO MEET.
The message of Laban awakened Esau's old hatred toward Jacob with increased fury, and he assembled his household, consisting of sixty men. With them and three hundred and forty inhabitants of Seir, he went forth to do battle with Jacob and kill him. He divided his warriors into seven cohorts, giving to his son Eliphaz his own division of sixty, and putting the other six divisions under as many of the Horites.
While Esau was hastening onward to meet Jacob, the messengers which Laban had sent to Esau came to Rebekah and told her that Esau and his four hundred men were about to make war upon Jacob, with the purpose of slaying him and taking possession of all he had. Anxious lest Esau should execute his plan while yet Jacob was on the journey, she hastily dispatched seventy-two of the retainers of Isaac's household, to give him help. Jacob, tarrying on the banks of the brook Jabbok, rejoiced at the sight of these men, and he greeted them with the words, "This is God's helping host," wherefore he called the place of their meeting Mahanaim, Host.
After the warriors sent by Rebekah had satisfied his questions regarding the welfare of his parents, they delivered his mother's message unto him, thus: "I have heard, my son, that thy brother Esau hath gone forth against thee on the road, with men of the children of Seir the Horite, and therefore, my son, hearken to my voice, and take counsel with thyself what thou wilt do, and when he cometh up to thee, supplicate him, and do not speak roughly to him, and give him a present from what thou possessest, and from what God has favored thee with. And when he asketh thee concerning thy affairs, conceal nothing from him, perhaps he may turn from his anger against thee, and thou wilt thereby save thy soul, thou and all belonging to thee, for it is thy duty to honor him, since he is thy elder brother."
And when Jacob heard the words of his mother which the messengers had spoken to him, he lifted up his voice and wept bitterly, and did as his mother commanded him.
He sent messengers to Esau to placate him, and they said unto him: "Thus speaketh thy servant Jacob: My lord, think not that the blessing which my father bestowed upon me profited me. Twenty years I served Laban, and he deceived me, and changed my hire ten times, as thou well knowest. Yet did I labor sorely in his house, and God saw my affliction, my labor, and the work of my hands, and afterward He caused me to find grace and favor in the sight of Laban. And through God's great mercy and kindness, I acquired oxen and asses and cattle and men-servants and maid servants. And now I am coming to my country and to my home, to my father and mother, who are in the land of Canaan. And I have sent to let my lord know all this in order to find favor in the eyes of my lord, so that he may not imagine that I have become a man of substance, or that the blessing with which my father blessed me has benefited me."
Furthermore spake the messengers: "Why dost thou envy me in respect to the blessing wherewith my father blessed me? Is it that the sun shineth in my land, and not in thine? Or doth the dew and the rain fall only upon my land, and not upon thine? If my father blessed me with the dew of heaven, he blessed thee with the fatness of the earth, and if he spoke to me, Peoples will serve thee, he hath said unto thee, By thy sword shalt thou live. How long, then, wilt thou continue to envy me? Come, now, let us set up a covenant between us, that we will share equally all the vexations that may occur."
Esau would not agree to this proposal, his friends dissuaded him therefrom, saying, "Accept not these conditions, for God hath said to Abraham, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve the people thereof, and the aliens shall afflict them four hundred years. Wait, therefore, until Jacob and his family go down into Egypt to pay off this debt."
Jacob also sent word to Esau, saying: "Though I dwelt with that heathen of the heathen, Laban, yet have I not forgotten my God, but I fulfil the six hundred and thirteen commandments of the Torah. If thy mind be set upon peace, thou wilt find me ready for peace. But if thy desire be war, thou wilt find me ready for war. I have with me men of valor and strength, they have but to utter a word, and God fulfils it. I tarried with Laban until Joseph should be born, he who is destined to subdue thee. And though my descendants be held in bondage in this world, yet a day will come when they will rule over their rulers."
In reply to all these gentle words, Esau spoke with arrogance: "Surely I have heard, and truly it has been told unto me what Jacob has been to Laban, who brought him up in his house, and gave him his daughters for wives, and he begot sons and daughters, and abundantly increased in wealth and riches in Laban's house and with his help. And when he saw that his wealth was abundant and his riches were great, he fled with all belonging to him from Laban's house, and he carried away Laban's daughters from their father as captives of the sword, without telling him of it. And not only to Laban hath Jacob done thus, but also unto me hath he done so, and he hath twice supplanted me, and shall I be silent? Now, I have this day come with my camp to meet him, and I will do unto him according to the desire of my heart."
The messengers dispatched by Jacob now returned to him, and reported these words of Esau unto him. They also told him that his brother was advancing against him with an army consisting of four hundred crowned heads, each leading a host of four hundred men. "It is true, thou art his brother, and thou treatest him as a brother should," they said to Jacob, "but he is an Esau, thou must be made aware of his villainy."
Jacob bore in mind the promise of God, that He would bring him back to his father's house in peace, yet the report about his brother's purpose alarmed him greatly. A pious man may never depend upon promises of earthly good. God does not keep the promise if he is guilty of the smallest conceivable trespass, and Jacob feared that he might have forfeited happiness by reason of a sin committed by him. Moreover, he was anxious lest Esau be the one favored by God, inasmuch as he had these twenty years been fulfilling two Divine commands that Jacob had had to disregard. Esau had been living in the Holy Land, Jacob outside of it; the former had been in attendance upon his parents, the latter dwelling at a distance from them. And much as he feared defeat, Jacob also feared the reverse, that he might be victorious over Esau, or might even slay his brother, which would be as bad as to be slain by him. And he was depressed by another apprehension, that his father had died, for he reasoned that Esau would not take such warlike steps against his own brother, were his father still alive.
When his wives saw the anxiety that possessed Jacob, they began to quarrel with him, and reproach him for having taken them away from their father's house, though he knew that such danger threatened from Esau. Then Jacob determined to apply the three means that might save him from the fate impending: he would cry to God for help, appease Esau's wrath with presents, and hold himself in readiness for war if the worst came to the worst.
He prayed to God: "O Thou God of my father Abraham, and God of my father Isaac, God of all who walk in the ways of the pious and do like unto them! I am not worthy of the least of all the mercies, and of all the truth, which Thou hast showed unto Thy servant. O Lord of the world, as Thou didst not suffer Laban to execute his evil designs against me, so also bring to naught the purpose of Esau, who desireth to slay me. O Lord of the world, in Thy Torah which Thou wilt give us on Mount Sinai it is written, And whether it be cow or ewe, ye shall not kill it and her young both in one day. If this wretch should come and murder my children and their mothers at the same time, who would then desire to read Thy Torah which Thou wilt give us on Mount Sinai? And yet Thou didst speak, For the sake of thy merits and for the merits of thy fathers I will do good unto thee, and in the future world thy children shall be as numerous as the sand of the sea."
As Jacob prayed for his own deliverance, so also he prayed for the salvation of his descendants, that they might not be annihilated by the descendants of Esau.
Such was the prayer of Jacob when he saw Esau approaching from afar, and God heard his petition and looked upon his tears, and He gave him the assurance that for his sake his descendants, too, would be redeemed from all distress.
Then the Lord sent three angels, and they went before Esau, and they appeared unto Esau and his people as hundreds and thousands of men riding upon horses. They were furnished with all sorts of weapons, and divided into four columns. And one division went on, and they found Esau coming with four hundred men, and the division ran toward them, and terrified them. Esau fell off his horse in alarm, and all his men separated from him in great fear, while the approaching column shouted after them, "Verily, we are the servants of Jacob, the servant of God, and who can stand against us?" Esau then said unto them, "O, then my lord and brother Jacob is your lord, whom I have not seen these twenty years, and now that I have this day come to see him, do you treat me in this manner?" The angels answered, "As the Lord liveth, were not Jacob thy brother, we had not left one remaining of thee and thy people, but on account of Jacob we will do nothing to thee." This division passed from Esau, and when he had gone from there about a league, the second division came toward him, and they also did unto Esau and his men as the first had done to them, and when they permitted him to go on, the third came and did like the first, and when the third had passed also, and Esau still continued with his men on the road to Jacob, the fourth division came and did to them as the others had done. And Esau was greatly afraid of his brother, because he thought that the four columns of the army which he had encountered were the servants of Jacob.
After Jacob had made an end of praying, he divided all that journeyed with him into two companies, and he set over them Damesek and Alinus, the two sons of Eliezer, the bondman of Abraham, and their sons. Jacob's example teaches us not to conceal the whole of our fortune in one hiding-place, else we run the danger of losing everything at one stroke.
Of his cattle he sent a part to Esau as a present, first dividing it into three droves in order to impress his brother more. When Esau received the first drove, he would think he had the whole gift that had been sent to him, and suddenly he would be astonished by the appearance of the second portion, and again by the third. Jacob knew his brother's avarice only too well.
The men who were the bearers of Jacob's present to Esau were charged with the following message, "This is an offering to my lord Esau from his slave Jacob." But God took these words of Jacob in ill part, saying, "Thou profanest what is holy when thou callest Esau lord." Jacob excused himself; he was but flattering the wicked in order to escape death at his hands.
JACOB WRESTLES WITH THE ANGEL.
The servants of Jacob went before him with the present for Esau, and he followed with his wives and his children. As he was about to pass over the ford of Jabbok, he observed a shepherd, who likewise had sheep and camels. The stranger approached Jacob and proposed that they should ford the stream together, and help each other move their cattle over, and Jacob assented, on the condition that his possessions should be put across first. In the twinkling of an eye Jacob's sheep were transferred to the other side of the stream by the shepherd. Then the flocks of the shepherd were to be moved by Jacob, but no matter how many he took over to the opposite bank, always there remained some on the hither shore. There was no end to the cattle, though Jacob labored all the night through. At last he lost patience, and he fell upon the shepherd and caught him by the throat, crying out, "O thou wizard, thou wizard, at night no enchantment succeeds!" The angel thought, "Very well, let him know once for all with whom he has had dealings," and with his finger he touched the earth, whence fire burst forth. But Jacob said, "What! thou thinkest thus to affright me, who am made wholly of fire?"
The shepherd was no less a personage than the archangel Michael, and in his combat with Jacob he was assisted by the whole host of angels under his command. He was on the point of inflicting a dangerous wound upon Jacob, when God appeared, and all the angels, even Michael himself, felt their strength ooze away. Seeing that he could not prevail against Jacob, the archangel touched the hollow of his thigh, and injured him, and God rebuked him, saying, "Dost thou act as is seemly, when thou causest a blemish in My priest Jacob?" Michael said in astonishment, "Why, it is I who am Thy priest!" But God said, "Thou art My priest in heaven, and he is My priest on earth." Thereupon Michael summoned the archangel Raphael, saying, "My comrade, I pray thee, help me out of my distress, for thou art charged with the healing of all disease," and Raphael cured Jacob of the injury Michael had inflicted.
The Lord continued to reproach Michael, saying, "Why didst thou do harm unto My first-born son?" and the archangel answered, "I did it only to glorify Thee," and then God appointed Michael as the guardian angel of Jacob and his seed unto the end of all generations, with these words: "Thou art a fire, and so is Jacob a fire; thou art the head of the angels, and he is the head of the nations; thou art supreme over all the angels, and he is supreme over all the peoples. Therefore he who is supreme over all the angels shall be appointed unto him who is supreme over all the peoples, that he may entreat mercy for him from the Supreme One over all."
Then Michael said unto Jacob, "How is it possible that thou who couldst prevail against me, the most distinguished of the angels, art afraid of Esau?"
When the day broke, Michael said to Jacob, "Let me go, for the day breaketh," but Jacob held him back, saying, "Art thou a thief, or a gambler with dice, that thou fearest the daylight?" At that moment appeared many different hosts of angels, and they called unto Michael: "Ascend, O Michael, the time of song hath come, and if thou art not in heaven to lead the choir, none will sing." And Michael entreated Jacob with supplications to let him go, for he feared the angels of 'Arabot would consume him with fire, if he were not there to start the songs of praise at the proper time. Jacob said, "I will not let thee go, except thou bless me," whereto Michael made reply: "Who is greater, the servant or the son? I am the servant, and thou art the son. Why, then, cravest thou my blessing?" Jacob urged as an argument, "The angels that visited Abraham did not leave without blessing him," but Michael held, "They were sent by God for that very purpose, and I was not." Yet Jacob insisted upon his demand, and Michael pleaded with him, saying, "The angels that betrayed a heavenly secret were banished from their place for one hundred and thirty eight years. Dost thou desire that I should acquaint thee with what would cause my banishment likewise?" In the end the angel nevertheless had to yield; Jacob could not be moved, and Michael took counsel with himself thus: "I will reveal a secret to him, and if God demands to know why I revealed it, I will make answer, Thy children stand upon their wishes with Thee, and Thou dost yield to them. How, then, could I have left Jacob's wish unfulfilled?"
Then Michael spoke to Jacob, saying: "A day will come when God will reveal Himself unto thee, and He will change thy name, and I shall be present when He changeth it. Thy name shall be called no more Jacob, but Israel, for happy thou, of woman born, who didst enter the heavenly palace, and didst escape thence with thy life." And Michael blessed Jacob with the words, "May it be the will of God that thy descendants be as pious as thou art."
At the same time the archangel reminded Jacob that he had promised to give a tithe of his possessions unto God, and at once Jacob separated five hundred and fifty head of cattle from his herds, which counted fifty-five hundred. Then Michael went on, "But thou hast sons, and of them thou hast not set apart the tenth." Jacob proceeded to pass his sons in review: Reuben, Joseph, Dan, and Gad being the first-born, each of his mother, were exempt, and there remained but eight sons, and when he had named them, down to Benjamin, he had to go back and begin over again with Simon, the ninth, and finish with Levi as the tenth.
Michael took Levi with him into heaven, and presented him before God, saying, "O Lord of the world, this one is Thy lot, and the tenth belonging unto Thee," and God stretched forth His hand and blessed Levi with the blessing that his children should be the servants of God on earth as the angels were His servants on high. Michael spoke again, "Doth not a king provide for the sustenance of his servants?" whereupon God appointed for the Levites all that was holy unto the Lord.
Then Jacob spoke to the angel: "My father conferred the blessing upon me that was intended for Esau, and now I desire to know whether thou wilt acknowledge the blessing as mine, or wilt bring charges against me on account of it." And the angel said: "I acknowledge the blessing to be thine by right. Thou didst not gain it by craft and cunning, and I and all the heavenly powers recognize it to be valid, for thou hast shown thyself master over the mighty powers of the heavens as over Esau and his legions."
And even then Jacob would not let the angel depart, he had to reveal his name to him first, and the angel made known to him that it was Israel, the same name that Jacob would once bear.
At last the angel departed, after Jacob had blessed him, and Jacob called the place of wrestling Penuel, the same place to which before he had given the name Mahanaim, for both words have but one meaning, the place of encounter with angels.
THE MEETING BETWEEN ESAU AND JACOB.
At the break of day the angel left off from wrestling with Jacob. The dawn on that day was of particularly short duration. The sun rose two hours before his time, by way of compensation for having set early, on the day on which Jacob passed Mount Moriah on his journey to Haran, to induce him to turn aside and lodge for a night on the future Temple place. Indeed, the power of the sun on this same day was altogether remarkable. He shone with the brilliance and ardor with which he was invested during the six days of the creation, and as he will shine at the end of days, to make whole the halt and the blind among the Jews and to consume the heathen. This same healing and devastating property he had on that day, too, for Jacob was cured, while Esau and his princes were all but burnt up by his terrible heat.
Jacob was in dire need of healing lotions for the injury he had sustained in the encounter with the angel. The combat between them had been grim, the dust whirled up by the scuffle rose to the very throne of God. Though Jacob prevailed against his huge opponent, as big as one-third of the whole world, throwing him to the ground and keeping him pinned down, yet the angel had injured him by clutching at the sinew of the hip which is upon the hollow of the thigh, so that it was dislocated, and Jacob halted upon his thigh. The healing power of the sun restored him, nevertheless his children took it upon themselves not to eat the sinew of the hip which is upon the hollow of the thigh, for they reproached themselves with having been the cause of his mishap, they should not have left him alone in that night.
Now, although Jacob had prepared for the worst, for open hostilities even, yet when he saw Esau and his men, he thought it discreet to make separate divisions of the households of Leah, Rachel, and the handmaids, and divide the children unto each of them. And he put the handmaids and their children foremost, and Leah and her children after, and Rachel and Joseph hindermost. It was the stratagem which the fox used with the lion. Once upon a time the king of beasts was wroth with his subjects, and they looked hither and thither for a spokesman who mastered the art of appeasing their ruler. The fox offered himself for the undertaking, saying, "I know three hundred fables which will allay his fury." His offer was accepted with joy. On the way to the lion, the fox suddenly stood still, and in reply to the questions put to him, he said, "I have forgotten one hundred of the three hundred fables." "Never mind," said those accompanying him, "two hundred will serve the purpose." A little way further on the fox again stopped suddenly, and, questioned again, he confessed that he had forgotten half of the two hundred remaining fables. The animals with him still consoled him that the hundred he knew would suffice. But the fox halted a third time, and then he admitted that his memory had failed him entirely, and he had forgotten all the fables he knew, and he advised that every animal approach the king on his own account and endeavor to appease his anger. At first Jacob had had courage enough to enter the lists with Esau in behalf of all with him. Now he came to the conclusion to let each one try to do what he could for himself.
However, Jacob was too fond a father to expose his family to the first brunt of the danger. He himself passed over before all the rest, saying, "It is better that they attack me than my children." After him came the handmaids and their children. His reason for placing them there was that, if Esau should be overcome by passion for the women, and try to violate them, he would thus meet the handmaids first, and in the meantime Jacob would have the chance of preparing for more determined resistance in the defense of the honor of his wives. Joseph and Rachel came last, and Joseph walked in front of his mother, though Jacob had ordered the reverse. But the son knew both the beauty of his mother and the lustfulness of his uncle, and therefore he tried to hide Rachel from the sight of Esau.
In the vehemence of his rage against Jacob, Esau vowed that he would not slay him with bow and arrow, but would bite him dead with his mouth, and suck his blood. But he was doomed to bitter disappointment, for Jacob's neck turned as hard as ivory, and in his helpless fury Esau could but gnash his teeth. The two brothers were like the ram and the wolf. A wolf wanted to tear a ram in pieces, and the ram defended himself with his horns, striking them deep into the flesh of the wolf. Both began to howl, the wolf because he could not secure his prey, and the ram from fear that the wolf renew his attacks. Esau bawled because his teeth were hurt by the ivory-like flesh of Jacob's neck, and Jacob feared that his brother would make a second attempt to bite him.
Esau addressed a question to his brother. "Tell me," he said, "what was the army I met?" for on his march against Jacob he had had a most peculiar experience with a great host of forty thousand warriors. It consisted of various kinds of troops, armor-clad soldiers walking on foot, mounted on horses, and seated in chariots, and they all threw themselves upon Esau when they met. He demanded to know whence they came, and the strange soldiers hardly interrupted their savage onslaught to reply that they belonged to Jacob. Only when Esau told them that Jacob was his brother did they leave off, saying, "Woe to us if our master hears that we did thee harm." This was the army and the encounter Esau inquired about as soon as he met his brother. But the army was a host of angels, who had the appearance of warriors to Esau and his men. Also the messengers sent by Jacob to Esau had been angels, for no mere human being could be induced to go forth and face the recreant.
Jacob now gave Esau the presents intended for him, a tenth of all his cattle, and also pearls and precious stones, and, besides, a falcon for the chase. But even the animals refused to give up their gentle master Jacob and become the property of the villain Esau. They all ran away when Jacob wanted to hand them over to his brother, and the result was that the only ones that reached Esau were the feeble and the lame, all that could not make good their escape.
At first Esau declined the presents offered to him. Naturally, that was a mere pretense. While refusing the gifts with words, he held his hand outstretched ready to receive them. Jacob took the hint, and insisted that he accept them, saying: "Nay, I pray thee, if now I have found grace in thy sight, then receive my present at my hand, forasmuch as I have seen thy face, as I have seen the face of angels, and thou art pleased with me." The closing words were chosen with well-calculated purpose. Jacob wanted Esau to derive the meaning that he had intercourse with angels, and to be inspired with awe. Jacob was like the man invited to a banquet by his mortal enemy who has been seeking an opportunity to slay him. When the guest divines the purpose for which he has been brought thither, he says to the host: "What a magnificent and delicious meal this is! But once before in my life did I partake of one like it, and that was when I was bidden by the king to his table"—enough to drive terror to the heart of the would-be slayer. He takes good care not to harm a man on such intimate terms with the king as to be invited to his table!
Jacob had valid reason for recalling his encounter with the angel, for it was the angel of Esau who had measured his strength with Jacob's, and had been overcome.
As Esau accepted the presents of Jacob willingly on this first occasion, so he continued to accept them for a whole year; daily Jacob gave him presents as on the day of their meeting, for, he said, "'A gift doth blind the eyes of the wise, and how much more doth it blind the wicked! Therefore will I give him presents upon presents, perhaps he will let me alone." Besides, he did not attach much value to the possessions he had acquired outside of the Holy Land. Such possessions are not a blessing, and he did not hesitate to part with them.
Beside the presents which Jacob gave Esau, he also paid out a large sum of money to him for the Cave of Machpelah. Immediately upon his arrival in the Holy Land he sold all he had brought with him from Haran, and a pile of gold was the proceeds of the sale. He spoke to Esau, saying: "Like me thou hast a share in the Cave of Machpelah, wilt thou take this pile of gold for thy portion therein?" "What care I for the Cave?" returned Esau. "Gold is what I want," and for his share in Machpelah he took the gold realized from the sale of the possessions Jacob had accumulated outside of the Holy Land. But God "filled the vacuum without delay," and Jacob was as rich as before.
Wealth was not an object of desire to Jacob. He would have been well content, in his own behalf and in behalf of his family, to resign all earthly treasures in favor of Esau and his family. He said to Esau: "I foresee that in future days suffering will be inflicted by thy children upon mine. But I do not demur, thou mayest exercise thy dominion and wear thy crown until the time when the Messiah springs from my loins, and receives the rule from thee." These words spoken by Jacob will be realized in days to come, when all the nations will rise up against the kingdom of Edom, and take away one city after another from him, one realm after another, until they reach Bet-Gubrin, and then the Messiah will appear and assume his kingship. The angel of Edom will flee for refuge to Bozrah, but God will appear there, and slay him, for though Bozrah is one of the cities of refuge, yet will the Lord exercise the right of the avenger therein. He will seize the angel by his hair, and Elijah will slaughter him, letting the blood spatter the garments of God. All this Jacob had in mind when he said to Esau, "Let my lord, I pray thee, pass over before his servant, until I come unto my lord unto Seir." Jacob himself never went to Seir. What he meant was the Messianic time when Israel shall go to Seir, and take possession thereof.
Jacob tarried in Succoth a whole year, and he opened a house of learning there. Then he journeyed on to Shechem, while Esau betook himself to Seir, saying to himself, "How long shall I be a burden to my brother?" for it was during Jacob's sojourn at Succoth that Esau received daily presents from Jacob.
And Jacob, after abiding these many years in a strange land, came to Shechem in peace, unimpaired in mind and body. He had forgotten none of the knowledge he had acquired before; the gifts he gave to Esau did not encroach upon his wealth; the injury inflicted by the angel that wrestled with him had been healed, and likewise his children were sound and healthy.
Jacob entered Shechem on a Friday, late in the afternoon, and his first concern was to lay out the boundaries of the city, that the laws of the Sabbath might not be transgressed. As soon as he was settled in the place, he sent presents to the notables. A man must be grateful to a city from which he derives benefits. No less did the common people enjoy his bounty. For them he opened a market where he sold all wares at low prices.
Also he lost no time in buying a parcel of ground, for it is the duty of every man of substance who comes to the Holy Land from outside to make himself the possessor of land there. He gave a hundred lambs for his estate, a hundred yearling sheep, and a hundred pieces of money, and received in return a bill of sale, to which he attached his signature, using the letters Yod-He for it. And then he erected an altar to God upon his land, and he said, "Thou art the Lord of all celestial things, and I am the lord of all earthly things." But God said, "Not even the overseer of the synagogue arrogates privileges in the synagogue, and thou assumest lordship with a high hand? Forsooth, on the morrow thy daughter will go abroad, and she shall be humbled."
THE OUTRAGE AT SHECHEM.
While Jacob and his sons were sitting in the house of learning, occupied with the study of the Torah, Dinah went abroad to see the dancing and singing women, whom Shechem had hired to dance and play in the streets in order to entice her forth. Had she remained at home, nothing would have happened to her. But she was a woman, and all women like to show themselves in the street. When Shechem caught sight of her, he seized her by main force, young though she was, and violated her in beastly fashion.
This misfortune befell Jacob as a punishment for his excessive self-confidence. In his negotiations with Laban, he had used the expression, "My righteousness shall answer for me hereafter." Besides, on his return to Palestine, when he was preparing to meet his brother, he concealed his daughter Dinah in a chest, lest Esau desire to have her for wife, and he be obliged to give her to him. God spoke to him, saying: "Herein hast thou acted unkindly toward thy brother, and therefore Dinah will have to marry Job, one that is neither circumcised nor a proselyte. Thou didst refuse to give her to one that is circumcised, and one that is uncircumcised will take her. Thou didst refuse to give her to Esau in lawful wedlock, and now she will fall a victim to the ravisher's illicit passion."
When Jacob heard that Shechem had defiled his daughter, he sent twelve servants to fetch Dinah from Shechem's house, but Shechem went out to them with his men, and drove them from his house, and he would not suffer them to come unto Dinah, and he kissed and embraced her before their eyes. Jacob then sent two maidens of his servants' daughters to remain with Dinah in the house of Shechem. Shechem bade three of his friends go to his father Hamor, the son of Haddakum, the son of Pered, and say, "Get me this damsel to wife." Hamor tried at first to persuade his son not to take a Hebrew woman to wife, but when Shechem persisted in his request, he did according to the word of his son, and went forth to communicate with Jacob concerning the matter. In the meanwhile the sons of Jacob returned from the field, and, kindled with wrath, they spoke unto their father, saying, "Surely death is due to this man and his household, because the Lord God of the whole earth commanded Noah and his children that man shall never rob nor commit adultery. Now, behold, Shechem has ravaged and committed fornication with our sister, and not one of all the people of the city spake a word to him." And whilst they were speaking, Hamor came to speak to Jacob the words of his son concerning Dinah, and after he ceased to speak, Shechem himself came to Jacob and repeated the request made by his father. Simon and Levi answered Hamor and Shechem deceitfully, saying: "All you have spoken unto us we will do. And, behold, our sister is in your house, but keep away from her until we send to our father Isaac concerning this matter, for we can do nothing without his counsel. He knows the ways of our father Abraham, and whatever he saith unto us we will tell you, we will conceal nothing from you."
Shechem and his father went home thereafter, satisfied with the result achieved, and when they had gone, the sons of Jacob asked him to seek counsel and pretext in order to kill all the inhabitants of the city, who had deserved this punishment on account of their wickedness. Then Simon said to them: "I have good counsel to give you. Bid them be circumcised. If they consent not, we shall take our daughter from them, and go away. And if they consent to do this, then, when they are in pain, we shall attack them and slay them." The next morning Shechem and his father came again to Jacob, to speak concerning Dinah, and the sons of Jacob spoke deceitfully to them, saying: "We told our father Isaac all your words, and your words pleased him, but he said, that thus did Abraham his father command him from God, that any man that is not of his descendants, who desireth to take one of his daughters to wife, shall cause every male belonging to him to be circumcised."
Shechem and his father hastened to do the wishes of the sons of Jacob, and they persuaded also the men of the city to do likewise, for they were greatly esteemed by them, being the princes of the land.
On the next day, Shechem and his father rose up early in the morning, and they assembled all the men of the city, and they called for the sons of Jacob, and they circumcised Shechem, his father, his five brothers, and all the males in the city, six hundred and forty-five men and two hundred and seventy-six lads. Haddakum, the grandfather of Shechem, and his six brothers would not be circumcised, and they were greatly incensed against the people of the city for submitting to the wishes of the sons of Jacob.
In the evening of the second day, Shechem and his father sent to have eight little children whom their mothers had concealed brought to them to be circumcised. Haddakum and his six brothers sprang at the messengers, and sought to slay them, and sought to slay also Shechem, Hamor, and Dinah. They chided Shechem and his father for doing a thing that their fathers had never done, which would raise the ire of the inhabitants of the land of Canaan against them, as well as the ire of all the children of Ham, and that on account of a Hebrew woman. Haddakum and his brothers finished by saying: "Behold, to-morrow we will go and assemble our Canaanitish brethren, and we will come and smite you and all in whom you trust, that there shall not be a remnant left of you or them."
When Hamor and his son Shechem and all the people of the city heard this, they were sore afraid, and they repented what they had done, and Shechem and his father answered Haddakum and his brothers: "Because we saw that the Hebrews would not accede to our wishes concerning their daughter, we did this thing, but when we shall have obtained our request from them, we will then do unto them that which is in your hearts and in ours, as soon as we shall become strong."
Dinah, who heard their words, hastened and dispatched one of her maidens whom her father had sent to take care of her in Shechem's house, and informed Jacob and his sons of the conspiracy plotted against them. When the sons of Jacob heard this, they were filled with wrath, and Simon and Levi swore, and said, "As the Lord liveth, by to-morrow there shall not be a remnant left In the whole city."
They began the extermination by killing eighteen of the twenty young men who had concealed themselves and were not circumcised, and two of them fled and escaped to some lime pits that were in the city. Then Simon and Levi slew all the city, not leaving a male over, and while they were looking for spoils outside of the city, three hundred women rose against them and threw stones and dust upon them, but Simon single-handed slew them all, and returned to the city, where he joined Levi. Then they took away from the people outside of the city their sheep, their oxen, their cattle, and also the women and the little children, and they led all these away, and took them to the city to their father Jacob. The number of women whom they did not slay, but only took captive, was eighty-five virgins, among them a young damsel of great beauty by the name of Bunah, whom Simon took to wife. The number of the males which they took captive and did not slay was forty-seven, and all these men and women were servants to the sons of Jacob, and to their children after them, until the day they left Egypt.
A WAR FRUSTRATED.
When Simon and Levi had gone from the city, the two young men who had concealed themselves in the lime pits, and were not slain amongst the people of the city, rose up, and they found the city desolate, without a man, only weeping women, and they cried out, saying, "Behold, this is the evil which the sons of Jacob did who destroyed one of the Canaanite cities, and were not afraid of all the land of Canaan."
They left the city and went to Tappuah, and told the inhabitants all that the sons of Jacob had done to the city of Shechem. Jashub, the king of Tappuah, sent to Shechem to see whether these young men told the truth, for he did not believe them, saying, "How could two men destroy a large city like Shechem?" The messengers of Jashub returned, and they reported, "The city is destroyed, not a man is left there, only weeping women, neither are there flocks and cattle there, for all that was in the city was taken away by the sons of Jacob."
Jashub wondered thereat, for the like had not been heard from the days of Nimrod, and not even from the remotest times, that two men should be able to destroy so large a city, and he decided to go to war against the Hebrews, and avenge the cause of the people of Shechem. His counsellors said to him: "If two of them laid waste a whole city, surely if thou goest against them, they all will rise up against us, and destroy us. Therefore, send to the kings round about, that we all together fight against the sons of Jacob, and prevail against them."
The seven kings of the Amorites, when they heard the evil that the sons of Jacob had done to the city of Shechem, assembled together, with all their armies, ten thousand men, with drawn swords, and they came to fight against the sons of Jacob. And Jacob was greatly afraid, and he said to Simon and Levi, "Why have you brought such evil upon me? I was at rest, and you provoked the inhabitants of the land against me by your acts."
Then Judah spoke to his father: "Was it for naught that Simon and Levi killed the inhabitants of Shechem? Verily, it was because Shechem dishonored our sister, and transgressed the command of our God to Noah and his children, and not one of the inhabitants of the city interfered in the matter. Now, why art thou afraid, and why art thou displeased at my brethren? Surely, our God, who delivered the city of Shechem and its people into their hand, He will also deliver into our hands all the Canaanitish kings who are coming against us. Now cast away thy fears, and pray to God to assist us and deliver us."
Judah then addressed his brethren, saying: "The Lord our God is with us! Fear naught, then! Stand ye forth, each man girt with his weapons of war, his bow and his sword, and we will go and fight against the uncircumcised. The Lord is our God, He will save us."
Jacob, his eleven sons, and one hundred servants belonging to Isaac, who had come to their assistance, marched forward to meet the Amorites, a people exceedingly numerous, like unto the sand upon the sea-shore. The sons of Jacob sent unto their grandfather Isaac, at Hebron, requesting him to pray unto the Lord to protect them from the hand of the Canaanites, and he prayed as follows: "O Lord God, Thou didst promise my father, saying, I will multiply thy seed as the stars of heaven, and also me Thou didst promise that Thou wouldst establish Thy word to my father. Now, O Lord, God of the whole world, pervert, I pray Thee, the counsel of these kings, that they may not fight against my sons, and impress the hearts of their kings and their people with the terror of my sons, and bring down their pride that they turn away from my sons. Deliver my sons and their servants from them with Thy strong hand and outstretched arm, for power and might are in Thy hands to do all this."
Jacob also prayed unto God, and said: "O Lord God, powerful and exalted God, who hast reigned from days of old, from then until now and forever! Thou art He who stirreth up wars and causeth them to cease. In Thy hand are power and might to exalt and to bring low. O may my prayer be acceptable unto Thee, that Thou mayest turn to me with Thy mercies, to impress the hearts of these kings and their people with the terror of my sons, and terrify them and their camps, and with Thy great kindness deliver all those that trust in Thee, for Thou art He who subdues the peoples under us, and the nations under our feet."
God heard the prayers of Isaac and Jacob, and He filled the hearts of all the advisers of the Canaanite kings with great fear and terror, and when the kings, who were undecided whether to undertake a campaign against the sons of Jacob, consulted them, they said: "Are you silly, or is there no understanding in you, that you propose to fight with the Hebrews? Why do you take delight in your own destruction this day? Behold, two of them came to the city of Shechem without fear or terror, and they put all the inhabitants of the city to the sword, no man stood up against them, and how will you be able to fight with them all?"
The royal counsellors then proceeded to enumerate all the mighty things God had done for Abraham, Jacob, and the sons of Jacob, such as had not been done from days of old and by any of the gods of the nations. When the kings heard all the words of their advisers, they were afraid of the sons of Jacob, and they would not fight against them. They turned back with their armies on that day, each to his own city. But the sons of Jacob kept their station that day till evening, and seeing that the kings did not advance to do battle with them in order to avenge the inhabitants of Shechem whom they had killed, they returned home.
The wrath of the Lord descended upon the inhabitants of Shechem to the uttermost on account of their wickedness. For they had sought to do unto Sarah and Rebekah as they did unto Dinah, but the Lord had prevented them. Also they had persecuted Abraham when he was a stranger, and they had vexed his flocks when they were big with young, and Eblaen, one born in his house, they had handled most shamefully. And thus they did to all strangers, taking away their wives by force.
THE WAR WITH THE NINEVITES.
The destruction of Shechem by Simon and Levi terrified the heathen all around. If two sons of Jacob had succeeded in ruining a great city like Shechem, they argued, what would Jacob and all his sons accomplish acting together? Jacob meanwhile left Shechem, hindered by none, and with all his possessions he set out, to betake himself to his father Isaac. But after an eight days' march he encountered a powerful army, which had been dispatched from Nineveh to levy tribute upon the whole world and subjugate it. On coming in the vicinity of Shechem, this army heard to what the city had been exposed at the hands of the sons of Jacob, and fury seized the men, and they resolved to make war upon Jacob.
But Jacob said to his sons: "Fear not, God will be your helper, and He will fight for you against your enemies. Only you must put away from you the strange gods in your possession, and you must purify yourselves, and wash your garments clean."
Girt with his sword, Jacob advanced against the enemy, and in the first onslaught he slew twelve thousand of the weak in the army. Then Judah spake to him, and said, "Father, thou art tired and exhausted, let me fight the enemy alone." And Jacob replied, saying, "Judah, my son, I know thy strength and thy bravery, that they are exceeding great, so that none in the world is like unto thee therein." His countenance like a lion's and inflamed with wrath, Judah attacked the army, and slew twelve myriads of tried and famous warriors. The battle raged hot in front and in the rear, and Levi his brother hastened to his aid, and together they won a victory over the Ninevites. Judah alone slew five thousand more soldiers, and Levi dealt blows right and left with such vigor that the men of the enemy's army fell like grain under the scythe of the reaper.
Alarmed about their fate, the people of Nineveh said: "How long shall we fight with these devils? Let us return to our land, lest they exterminate us root and branch, without leaving a remnant." But their king desired to restrain them, and he said: "O ye heroes, ye men of might and valor, have you lost your senses that you ask to return to your land? Is this your bravery? After you have subdued many kingdoms and countries, ye are not able to hold out against twelve men? If the nations and the kings whom we have made tributary to ourselves hear of this, they will rise up against us as a man, and make a laughing-stock of us, and do with us according to their desire. Take courage, ye men of the great city of Nineveh, that your honor and your name be exalted, and you become not a mockery in the mouth of your enemies."
These words of their king inspired the warriors to continue the campaign. They sent messengers to all the lands to ask for help, and, reinforced by their allies, the Ninevites assaulted Jacob a second time. He spoke to his sons, saying, "Take courage and be men, fight against your enemies." His twelve sons then took up their stand in twelve different places, leaving considerable intervals between one and another, and Jacob, a sword in his right hand and a bow in his left, advanced to the combat. It was a desperate encounter for him. He had to ward off the enemy to the right and the left. Nevertheless he inflicted a severe blow, and when a band of two thousand men beset him, he leapt up in the air and over them and vanished from their sight. Twenty-two myriads he slew on this day, and when evening came he planned to flee under cover of darkness. But suddenly ninety thousand men appeared, and he was compelled to continue the fight. He rushed at them with his sword, but it broke, and he had to defend himself by grinding huge rocks into lime powder, and this he threw at the enemy and blinded them so that they could see nothing. Luckily, darkness was about to fall, and he could permit himself to take rest for the night.
In the morning, Judah said to Jacob, "Father, thou didst fight the whole of yesterday, and thou art weary and exhausted. Let me fight this day." When the warriors caught sight of Judah's lion face and his lion teeth, and heard his lion voice, they were greatly afraid. Judah hopped and jumped over the army like a flea, from one warrior to the next, raining blows down upon them incessantly, and by evening he had slain eighty thousand and ninety-six men, armed with swords and bows. But fatigue overcame him, and Zebulon took up his station at his brother's left hand, and mowed down eighty thousand of the enemy. Meantime Judah regained some of his strength, and, rising up in wrath and fury, and gnashing his teeth with a noise like unto thunder claps in midsummer, he put the army to flight. It ran a distance of eighteen miles, and Judah could enjoy a respite that night.
But the army reappeared on the morrow, ready for battle again, to take revenge on Jacob and his children. They blew their trumpets, whereupon Jacob spake to his sons, "Go forth and fight with your enemies." Issachar and Gad said that this day they would take the combat upon themselves, and their father bade them do it while their brothers kept guard and held themselves in readiness to aid and relieve the two combatants when they showed signs of weariness and exhaustion.
The leaders of the day slew forty-eight thousand warriors, and put to flight twelve myriads more, who concealed themselves in a cave. Issachar and Gad fetched trees from the woods, piled the trunks up in front of the opening of the cave, and set fire to them. When the fire blazed with a fierce flame, the warriors spoke, saying: "Why should we stay in this cave and perish with the smoke and the heat? Rather will we go forth and fight with our enemies, then we may have a chance of saving ourselves." They left the cave, going through openings at the side, and they attacked Issachar and Gad in front and behind. Dan and Naphtali saw the plight of their brothers and ran to their assistance. They laid about with their swords, hewing a way for themselves to Issachar and Gad, and, united with them, they, too, opposed the foe.
It was the third day of the conflict, and the Ninevites were reinforced by an army as numerous as the sand on the sea-shore. All the sons of Jacob united to oppose it, and they routed the host. But when they pursued after the enemy, the fugitives faced about and resumed the battle, saying: "Why should we run away? Let us rather fight them, perhaps we may be victorious, now they are weary." A stubborn combat ensued, and when Jacob saw the vehement attack upon his children, he himself sprang into the thick of the battle and dealt blows right and left. Nevertheless the heathen were victorious, and succeeded in separating Judah from his brethren. As soon as Jacob was aware of the peril of his son, he whistled, and Judah responded, and his brethren hastened to his aid. Judah was fatigued and parched with thirst, and there was no water for him to drink, but he dug his finger into the ground with such force that water gushed out in the sight of the whole army. Then said one warrior to another, "I will flee before these devils, for God fights on their side," and he and all the army fled precipitately, pursued by the sons of Jacob. Soldiers without number they slew, and then they went back to their tents. On their return they noticed that Joseph was missing, and they feared he had been killed or taken captive. Naphtali ran after the retreating enemy, to make search for Joseph, and he found him still fighting against the Ninevite army. He joined Joseph, and killed countless soldiers, and of the fugitives many drowned, and the men that were besetting Joseph ran off and left him in safety.
At the end of the war Jacob continued his journey, unhindered, to his father Isaac.
THE WAR WITH THE AMORITES.
At first the people that lived round about Shechem made no attempt to molest Jacob, who had returned thither after a while, together with his household, to take up his abode there and establish himself. But at the end of seven years the heathen began to harass him. The kings of the Amorites assembled together against the sons of Jacob to slay them in the Valley of Shechem. "Is it not enough," they said, "that they have slain all the men of Shechem? Should they be permitted now to take possession of their land, too?" and they advanced to render battle.
Judah leapt into the midst of the ranks of the foot soldiers of the allied kings, and slew first of all Jashub, the king of Tappuah, who was clad in iron and brass from top to toe. The king was mounted, and from his horse he cast his spears downward with both hands, in front of him and in back, without ever missing his aim, for he was a mighty warrior, and he could throw javelins with one hand or the other. Nevertheless Judah feared neither him nor his prowess. He ran toward him, snatching a stone of sixty sela'im from the ground and hurling it at him. Jashub was at a distance of one hundred and seventy-seven ells and one-third of an ell, and, protected with iron armor and throwing spears, he moved forward upon Judah. But Judah struck him on his shield with the stone, and unhorsed him. When the king attempted to rise, Judah hastened to his side to slay him before he could get on his feet. But Jashub was nimble, he stood ready to attack Judah, shield to shield, and he drew his sword to cut off Judah's head. Quickly Judah raised his shield to catch the blow upon it, but it broke in pieces. What did Judah now? He wrested the shield of his opponent away from him, and swung his sword against Jashub's feet, cutting them off above the ankles. The king fell prostrate, his sword slipped from his grasp, and Judah hastened to him and severed his head from his body.
While Judah was removing the armor of his slain adversary, nine of Jashub's followers appeared. Judah slung a stone against the head of the first of them that approached him, with such force that he dropped his shield, which Judah snatched from the ground and used to defend himself against his eight assailants. His brother Levi came and stood next to him, and shot off an arrow that killed Elon, king of Gaash, and then Judah killed the eight men. And his father Jacob came and killed Zerori king of Shiloh. None of the heathen could prevail against these sons of Jacob, they had not the courage to stand up before them, but took to flight, and the sons of Jacob pursued after them, and each slew a thousand men of the Amorites on that day, before the going down of the sun. And the other sons of Jacob set forth from the Hill of Shechem, where they had taken up their stand, and they also pursued after them as far as Hazor. Before this city they had another severe encounter with the enemy, more severe than that in the Valley of Shechem. Jacob let his arrows fly, and slew Pirathon king of Hazor, and then Pasusi king of Sartan, Laban king of Aram, and Shebir king of Mahanaim.
Judah was the first to mount the walls of Hazor. As he approached the top, four warriors attacked him, but he slew them without stopping in his ascent, and before his brother Naphtali could bring him succor. Naphtali followed him, and the two stood upon the wall, Judah to the right and Naphtali to the left, and thence they dealt out death to the warriors. The other sons of Jacob followed their two brothers in turn, and made an end of exterminating the heathen host on that day. They subjugated Hazor, slew the warriors thereof, let no man escape with his life, and despoiled the city of all therein.
On the day following they went to Sartan, and again a bloody battle took place. Sartan was situated upon high land, and the hill before the city was likewise very high, so that none could come near unto it, and also none could come near unto the citadel, because the wall thereof was high. Nevertheless they made themselves masters of the city. They scaled the walls of the citadel, Judah on the east side being the first to ascend, then Gad on the west side, Simon and Levi on the north, and Reuben and Dan on the south, and Naphtali and Issachar set fire to the hinges upon which the gates of the city were hung.
In the same way the sons of Jacob subdued five other cities, Tappuah, Arbel, Shiloh, Mahanaim, and Gaash, making an end of all of them in five days. On the sixth day all the Amorites assembled, and they came to Jacob and his sons unarmed, bowed down before them, and sued for peace. And the sons of Jacob made peace with the heathen, who ceded Timna to them, and all the land of Harariah. In that day also Jacob concluded peace with them, and they made restitution to the sons of Jacob for all the cattle they had taken, two head for one, and they restored all the spoil they had carried off. And Jacob turned to go to Timna, and Judah went to Arbel, and thenceforth the Amorites troubled them no more.
ISAAC BLESSES LEVI AND JUDAH.
If a man voweth a vow, and he does not fulfil it in good time, he will stumble through three grave sins, idolatry, unchastity, and bloodshed. Jacob had been guilty of not accomplishing promptly the vow he had taken upon himself at Beth-el, and therefore punishment overtook him—his daughter was dishonored, his sons slew men, and they kept the idols found among the spoils of Shechem. Therefore, when Jacob prostrated himself before God after the bloody outrage at Shechem, He bade him arise, and go to Beth-el and accomplish the vow he had vowed there. Before Jacob set out for the holy place to do the bidding of God, he took the idols which were in the possession of his sons, and the teraphim which Rachel had stolen from her father, and he shivered them in pieces, and buried the bits under an oak upon Mount Gerizim, uprooting the tree with one hand, concealing the remains of the idols in the hollow left in the earth, and planting the oak again with one hand.
Among the destroyed idols was one in the form of a dove, and this the Samaritans dug up later and worshipped.
On reaching Beth-el he erected an altar to the Lord, and on a pillar he set up the stone whereon he had rested his head during the night which he had passed there on his journey to Haran. Then he bade his parents come to Beth-el and take part in his sacrifice. But Isaac sent him a message, saying, "O my son Jacob, that I might see thee before I die," whereupon Jacob hastened to his parents, taking Levi and Judah with him. When his grandchildren stepped before Isaac, the darkness that shrouded his eyes dropped away, and he said, "My son, are these thy children, for they resemble thee?" And the spirit of prophecy entered his mouth, and he grasped Levi with his right hand and Judah with his left in order to bless them, and he spoke these words to Levi: "May the Lord bring thee and thy seed nigh unto Him before all flesh, that ye serve in His sanctuary like the Angel of the Face and the Holy Angels. Princes, judges, and rulers shall they be unto all the seed of the children of Jacob. The word of God they will proclaim in righteousness, and all His judgments they will execute in justice, and they will make manifest His ways unto the children of Jacob, and unto Israel His paths." And unto Judah he spake, saying: "Be ye princes, thou and one of thy sons, over the sons of Jacob. In thee shall be the help of Jacob, and the salvation of Israel shall be found in thee. And when thou sittest upon the throne of the glory of thy justice, perfect peace shall reign over all the seed of the children of my beloved Abraham."
On the morrow, Isaac told his son that he would not accompany him to Beth-el on account of his great age, but he bade him not delay longer to fulfil his vow, and gave him permission to take his mother Rebekah with him to the holy place. And Rebekah and her nurse Deborah went to Beth-el with Jacob.
JOY AND SORROW IN THE HOUSE OF JACOB.
Deborah, the nurse of Rebekah, and some of the servants of Isaac had been sent to Jacob by his mother, while he still abode with Laban, to summon him home at the end of his fourteen years' term of service. As Jacob did not at once obey his mother's behest, the two servants of Isaac returned to their master, but Deborah remained with Jacob then and always. Therefore, when Deborah died in Beth-el, Jacob mourned for her, and he buried her below Beth-el under the palm-tree, the same under which the prophetess Deborah sat later, when the children of Israel came to her for judgment.
But a short time elapsed after the death of the nurse Deborah, and Rebekah died, too. Her passing away was not made the occasion for public mourning. The reason was that, as Abraham was dead, Isaac blind, and Jacob away from home, there remained Esau as the only mourner to appear in public and represent her family, and beholding that villain, it was feared, might tempt a looker-on to cry out, "Accursed be the breasts that gave thee suck." To avoid this, the burial of Rebekah took place at night.
God appeared unto Jacob to comfort him in his grief, and with Him appeared the heavenly family. It was a sign of grace, for all the while the sons of Jacob had been carrying idols with them the Lord had not revealed Himself to Jacob. At this time God announced to Jacob the birth of Benjamin soon to occur, and the birth of Manasseh and Ephraim, who also were to be founders of tribes, and furthermore He told him that these three would count kings among their descendants, Saul and Ish-bosheth, of the seed of Benjamin, Jeroboam the Ephraimite, and Jehu of the tribe of Manasseh. In this vision, God confirmed the change of his name from Jacob to Israel, promised him by the angel with whom he had wrestled on entering the Holy Land, and finally God revealed to him that he would be the last of the three with whose names the Name of God would appear united, for God is called only the God of Abraham, the God of Isaac, and the God of Jacob, and never the God of any one else.
In token of this revelation from God, Jacob set up a pillar of stone, and he poured out a drink offering thereon, as in a later day the priests were to offer libations in the Temple on the Feast of Tabernacles, and the libation brought by Jacob at Beth-el was as much as all the waters in the Sea of Tiberias.
At the time when Deborah and Rebekah died, occurred also the death of Rachel, at the age of thirty-six, but not before her prayer was heard, that she bear Jacob a second son, for she died in giving birth to Benjamin. Twelve years she had borne no child, then she fasted twelve days, and her petition was granted her. She brought forth the youngest son of Jacob, whom he called Benjamin, the son of days, because he was born in his father's old age, and with him a twin sister was born.
Rachel was buried in the way to Ephrath, because Jacob, gifted with prophetic spirit, foresaw that the exiles would pass this place on their march to Babylon, and as they passed, Rachel would entreat God's mercy for the poor outcasts.
Jacob journeyed on to Jerusalem.
During Rachel's lifetime, her couch had always stood in the tent of Jacob. After her death, he ordered the couch of her handmaid Bilhah to be carried thither. Reuben was sorely vexed thereat, and he said, "Not enough that Rachel alive curtailed the rights of my mother, she must needs give her annoyance also after death!" He went and took the couch of his mother Leah and placed it in Jacob's tent instead of Bilhah's couch. Reuben's brothers learned of his disrespectful act from Asher. He had found it out in one way or another, and had told it to his brethren, who ruptured their relations with him, for they would have nothing to do with an informer, and they did not become reconciled with Asher until Reuben himself confessed his transgression. For it was not long before Reuben recognized that he had acted reprehensibly toward his father, and he fasted and put on sackcloth, and repented of his misdeed. He was the first among men to do penance, and therefore God said to him: "Since the beginning of the world it hath not happened that a man hath sinned and then repented thereof. Thou art the first to do penance, and as thou livest, a prophet of thy seed, Hosea, shall be the first to proclaim, 'O Israel, return.' "
ESAU'S CAMPAIGN AGAINST JACOB.
When Isaac felt his end approaching, he called his two sons to him, and charged them with his last wish and will, and gave them his blessing. He said: "I adjure you by the exalted Name, the praised, honored, glorious, immutable, and mighty One, who hath made heaven and earth and all things together, that ye fear Him, and serve Him, and each shall love his brother in mercy and justice, and none wish evil unto the other, now and henceforth unto all eternity, all the days of your life, that ye may enjoy good fortune in all your undertakings, and that ye perish not."
Furthermore he commanded them to bury him in the Cave of Machpelah, by the side of his father Abraham, in the grave which he had dug for himself with his own hands. Then he divided his possessions between his two sons, giving Esau the larger portion, and Jacob the smaller. But Esau said, "I sold my birthright to Jacob, and I ceded it to him, and it belongs unto him." Isaac rejoiced greatly that Esau acknowledged the rights of Jacob of his own accord, and he closed his eyes in peace.
The funeral of Isaac was not disturbed by any unseemly act, for Esau was sure of his heritage in accordance with the last wishes expressed by his father. But when the time came to divide Isaac's possessions between the two brothers, Esau said to Jacob, "Divide the property of our father into two portions, but I as the elder claim the right of choosing the portion I desire." What did Jacob do? He knew well that "the eye of the wicked never beholds treasures enough to satisfy it," so he divided their common heritage in the following way: all the material possessions of his father formed one portion, and the other consisted of Isaac's claim upon the Holy Land, together with the Cave of Machpelah, the tomb of Abraham and Isaac. Esau chose the money and the other things belonging to Isaac for his inheritance, and to Jacob were left the Cave and the title to the Holy Land. An agreement to this effect was drawn up in writing in due form, and on the strength of the document Jacob insisted upon Esau's leaving Palestine. Esau acquiesced, and he and his wives and his sons and daughters journeyed to Mount Seir, where they took up their abode.
Though Esau gave way before Jacob for the nonce, he returned to the land to make war upon his brother. Leah had just died, and Jacob and the sons borne by Leah were mourning for her, and the rest of his sons, borne unto him by his other wives, were trying to comfort them, when Esau came upon them with a powerful host of four thousand men, well equipped for war, clad in armor of iron and brass, all furnished with bucklers, bows, and swords. They surrounded the citadel wherein Jacob and his sons dwelt at that time with their servants and children and households, for they had all assembled to console Jacob for the death of Leah, and they sat there unconcerned, none entertained a suspicion that an assault upon them was meditated by any man. And the great army had already encircled their castle, and still none within suspected any harm, neither Jacob and his children nor the two hundred servants. Now when Jacob saw that Esau presumed to make war upon them, and sought to slay them in the citadel, and was shooting darts at them, he ascended the wall of the citadel and spake words of peace and friendship and brotherly love to Esau. He said: "Is this the consolation which thou hast come to bring me, to comfort me for my wife, who hath been taken by death? Is this in accordance with the oath thou didst swear twice unto thy father and thy mother before they died? Thou hast violated thy oath, and in the hour when thou didst swear unto thy father, thou wast judged." But Esau made reply: "Neither the children of men nor the beasts of the field swear an oath to keep it unto all eternity, but on every day they devise evil against one another, when it is directed against an enemy, or when they seek to slay an adversary. If the boar will change his skin and make his bristles as soft as wool, or if he can cause horns to sprout forth on his head like the horns of a stag or a ram, then shall I observe the tie of brotherhood with thee."
Then spoke Judah to his father Jacob, saying: "How long wilt thou stand yet wasting words of peace and friendship upon him? And he attacks us unawares, like an enemy, with his mail-clad warriors, seeking to slay us." Hearing these words, Jacob grasped his bow and killed Adoram the Edomite, and a second time he bent his bow, and the arrow struck Esau upon the right thigh. The wound was mortal, and his sons lifted Esau up and put him upon his ass, and he came to Adora, and there he died.
Judah made a sally to the south of the citadel, and with him were Naphtali and Gad, aided by fifty of Jacob's servants; to the east Levi and Dan went forth with fifty servants; Reuben, Issachar, and Zebulon with fifty servants, to the north; and Simon, Benjamin, and Enoch, the last the son of Reuben, with fifty servants, to the west. Judah was exceedingly brave in battle. Together with Naphtali and Gad he pressed forward into the ranks of the enemy, and captured one of their iron towers. On their bucklers they caught the sharp missiles hurled against them in such numbers that the light of the sun was darkened by reason of the rocks and darts and stones. Judah was the first to break the ranks of the enemy, of whom he killed six valiant men, and he was accompanied on the right by Naphtali and by Gad on the left. They also hewed down two soldiers each, while their troop of servants killed one man each. Nevertheless they did not succeed in forcing the army away from the south of the citadel, not even when all together, Judah and his brethren, made an united attack upon the enemy, each of them picking out a victim and slaying him. And they were still unsuccessful in a third combined attack, though this time each killed two men.
When Judah saw now that the enemy remained in possession of the field, and it was impossible to dislodge them, he girded himself with strength, and an heroic spirit animated him. Judah, Naphtali, and Gad united, and together they pierced the ranks of the enemy, Judah slaying ten of them, and his brothers each eight. Seeing this, the servants took courage, and they joined their leaders and fought at their side. Judah laid about him to right and to left, always aided by Naphtali and Gad, and so they succeeded in forcing the enemy one ris further to the south, away from the citadel. But the hostile army recovered itself, and maintained a brave stand against all the sons of Jacob, who were faint from the hardships of the combat, and could not continue to fight. Thereupon Judah turned to God in prayer, and God hearkened unto his petition, and He helped them. He set loose a storm from one of His treasure chambers, and it blew into the faces of the enemy, and filled their eyes with darkness, and they could not see how to fight. But Judah and his brothers could see clearly, for the wind blew upon their backs. Now Judah and his two brothers wrought havoc among them, they hewed the enemy down as the reaper mows down the stalks of grain and heaps them up for sheaves.
After they had routed the division of the army assigned to them on the south, they hastened to the aid of their brothers, who were defending the east, north, and west of the citadel with three companies. On each side the wind blew into the faces of the enemy, and so the sons of Jacob succeeded in annihilating their army. Four hundred were slain in battle, and six hundred fled, among the latter Esau's four sons, Reuel, Jeush, Lotan, and Korah. The oldest of his sons, Eliphaz, took no part in the war, because he was a disciple of Jacob, and therefore would not bear arms against him.
The sons of Jacob pursued after the fleeing remnant of the army as far as Adora. There the sons of Esau abandoned the body of their father, and continued their flight to Mount Seir. But the sons of Jacob remained in Adora over night, and out of respect for their father they buried the remains of his brother Esau. In the morning they went on in pursuit of the enemy, and besieged them on Mount Seir. Now the sons of Esau and all the other fugitives came and fell down before them, bowed down, and entreated them without cease, until they concluded peace with them. But the sons of Jacob exacted tribute from them.
THE DESCENDANTS OF ESAU.
The worthiest among the sons of Esau was his first-born Eliphaz. He had been raised under the eyes of his grandfather Isaac, from whom he had learnt the pious way of life. The Lord had even found him worthy of being endowed with the spirit of prophecy, for Eliphaz the son of Esau is none other than the prophet Eliphaz, the friend of Job. It was from the life of the Patriarchs that he drew the admonitions which he gave unto Job in his disputes with him. Eliphaz spake: "Thou didst ween thyself the equal of Abraham, and thou didst marvel, therefore, that God should deal with thee as with the generation of the confusion of tongues. But Abraham stood the test of ten temptations, and thou faintest when but one toucheth thee. When any that was not whole came to thee, thou wouldst console him. To the blind thou wouldst say, If thou didst build thyself a house, thou wouldst surely put windows in it, and if God hath denied thee light, it is but that He may be glorified through thee in the day when 'the eyes of the blind shall be opened. To the deaf thou wouldst say, If thou didst fashion a water pitcher, thou wouldst surely not forget to make ears for it, and if God created thee without hearing, it is but that He may be glorified through thee in the day when 'the ears of the deaf shall be unstopped. In such wise thou didst endeavor to console the feeble and the maimed. But now it is come unto thee, and thou art troubled. Thou sayest, I am an upright man, why doth He chastise me? But who, I pray thee, ever perished, being innocent? Noah was saved from the flood, Abraham from the fiery furnace, Isaac from the slaughtering knife, Jacob from angels, Moses from the sword of Pharaoh, and Israel from the Egyptians that were drowned in the Sea. Thus shall all the wicked fare."
Job answered Eliphaz, and said, "Look at thy father Esau!"
But Eliphaz returned: "I have nothing to do with him, the son should not bear the iniquity of the father. Esau will be destroyed, because he executed no good deeds, and likewise his dukes will perish. But as for me, I am a prophet, and my message is not unto Esau, but unto thee, to make thee render account of thyself." But God rebuked Eliphaz, and said: "Thou didst speak harsh words unto My servant Job. Therefore shall Obadiah, one of thy descendants, utter a prophecy of denunciation against thy father's house, the Edomites."
The concubine of Eliphaz was Timna, a princess of royal blood, who had asked to be received into the faith of Abraham and his family, but they all, Abraham, Isaac, and Jacob, had rejected her, and she said, "Rather will I be a maid servant unto the dregs of this nation, than mistress of another nation," and so she was willing to be concubine to Eliphaz. To punish the Patriarchs for the affront they had offered her, she was made the mother of Amalek, who inflicted great injury upon Israel.
Another one of Esau's descendants, Anah, had a most unusual experience. Once when he was pasturing his father's asses in the wilderness, he led them to one of the deserts on the shores of the Red Sea, opposite the wilderness of the nations, and while he was feeding the beasts, a very heavy storm came from the other side of the sea, and the asses could not move. Then about one hundred and twenty great and terrible animals came out from the wilderness at the other side of the sea, and they all came to the place where the asses were, and they placed themselves there. From the middle down, these animals were in the shape of a man, and from the middle up some had the likeness of bears, some of apes, and they all had tails behind them like the tail of the dukipat, from between their shoulders reaching down to the earth. The animals mounted the asses, and they rode away with them, and unto this day no eye hath seen them. One of them approached Anah, and smote him with its tail, and then ran off.
When Anah saw all this, he was exceedingly afraid on account of his life, and he fled to the city, where he related all that had happened to him. Many sallied forth to seek the asses, but none could find them. Anah and his brothers went no more to the same place from that day forth, for they were greatly afraid on account of their lives.
This Anah was the offspring of an incestuous marriage; his mother was at the same time the mother of his father Zibeon. And as he was born of an unnatural union, so he tried to bring about unnatural unions among animals. He was the first to mix the breed of the horse and the ass and produce the mule. As a punishment, God crossed the snake and the lizard, and they brought forth the habarbar, whose bite is certain death, like the bite of the white she-mule.
The descendants of Esau had eight kings before there reigned any king over the descendants of Jacob. But a time came when the Jews had eight kings during whose reign the Edomites had none and were subject to the Jewish kings. This was the time that intervened between Saul, the first Israelitish king, who ruled over Edom, and Jehoshaphat, for Edom did not make itself independent of Jewish rule until the time of Joram, the son of Jehoshaphat. There was a difference between the kings of Esau's seed and the kings of Jacob's seed. The Jewish people always produced their kings from their own midst, while the Edomites had to go to alien peoples to secure theirs. The first Edomite king was the Aramean Balaam, called Bela in his capacity as ruler of Edom. His successor Job, called Jobab also, came from Bozrah, and for furnishing Edom with a king this city will be chastised in time to come. When God sits in judgment on Edom, Bozrah will be the first to suffer punishment.
The rule of Edom was of short duration, while the rule of Israel will be unto all times, for the standard of the Messiah shall wave forever and ever.
JACOB FLEES BEFORE LABAN.
Jacob had only been waiting for Joseph to be born to begin preparations for his journey home. The holy spirit had revealed to him that the house of Joseph would work the destruction of the house of Esau, and, therefore, Jacob exclaimed at the birth of Joseph, "Now I need not fear Esau or his legions."
About this time, Rebekah sent her nurse Deborah, the daughter of Uz, accompanied by two of Isaac's servants, to Jacob, to urge him to return to his father's house, now that his fourteen years of service had come to an end. Then Jacob approached Laban, and spoke, "Give me my wives and my children, that I may go unto mine own place, and to my country, for my mother has sent messengers unto me, bidding me to return to my father's house." Laban answered, saying, "O that I might find favor in thine eyes! By a sign it was made known unto me that God blesseth me for thy sake." What Laban had in mind was the treasure he had found on the day Jacob came to him, and he considered that a token of his beneficent powers. Indeed, God had wrought many a thing in the house of Laban that testified to the blessings spread abroad by the pious. Shortly before Jacob came, a pest had broken out among Laban's cattle, and with his arrival it ceased. And Laban had had no son, but during Jacob's sojourn in Haran sons were born unto him.
All the hire he asked in return for his labor and for the blessings he had brought Laban was the speckled and spotted among the goats of his herd, and the black among the sheep. Laban assented to his conditions, saying, "Behold, I would it might be according to thy word." The arch-villain Laban, whose tongue wagged in all directions, and who made all sorts of promises that were never kept, judged others by himself, and therefore suspected Jacob of wanting to deceive him. And yet, in the end, it was Laban himself who broke his word. No less than a hundred times he changed the agreement between them. Nevertheless his unrighteous conduct was of no avail. Though a three days' journey had been set betwixt Laban's flocks and Jacob's, the angels were wont to bring the sheep belonging to Laban down to Jacob's sheep, and Jacob's droves grew constantly larger and better. Laban had given only the feeble and sick to Jacob, yet the young of the flock, raised under Jacob's tendance, were so excellent in quality that people bought them at a heavy price. And Jacob had no need to resort to the peeled rods. He had but to speak, and the flocks bare according to his desire. What Laban deserved was utter ruin, for having permitted the pious Jacob to work for him without hire, and after his wages had been changed ten times, and ten times Laban had tried to overreach him, God rewarded him in this way. But his good luck with the flocks was only what Jacob deserved. Every faithful laborer is rewarded by God in this world, quite regardless of what awaits him in the world to come. With empty hands Jacob had come to Laban, and he left him with herds numbering six hundred thousand. Their increase had been marvellous, an increase that will be equalled only in the Messianic time.
The wealth and good fortune of Jacob called forth the envy of Laban and his sons, and they could not hide their vexation in their intercourse with him. And the Lord said unto Jacob, "Thy father-in-law's countenance is not toward thee as beforetime, and yet thou tarriest with him? Do thou rather return unto the land of thy fathers, and there I will let My Shekinah rest upon thee, for I cannot permit the Shekinah to reside outside of the Holy Land." Immediately Jacob sent the fleet messenger Naphtali to Rachel and Leah to summon them to a consultation, and he chose as the place of meeting the open field, where none could overhear what was said.
His two wives approved the plan of returning to his home, and Jacob resolved at once to go away with all his substance, without as much as acquainting Laban with his intention. Laban was gone to shear his sheep, and so Jacob could execute his plan without delay.
That her father might not learn about their flight from his teraphim, Rachel stole them, and she took them and concealed them upon the camel upon which she sat, and she went on. And this is the manner they used to make the images: They took a man who was the first-born, slew him and took the hair off his head, then salted the head, and anointed it with oil, then they wrote "the Name" upon a small tablet of copper or gold, and placed it under his tongue. The head with the tablet under the tongue was then put in a house where lights were lighted before it, and at the time when they bowed down to it, it spoke to them on all matters that they asked of it, and that was due to the power of the Name which was written upon it.
THE COVENANT WITH LABAN.
Jacob departed and crossed the Euphrates, and set his face toward Gilead, for the holy spirit revealed to him that God would bring help there to his children in the days of Jephthah. Meantime the shepherds of Haran observed that the well, which had been filled to overflowing since the arrival of Jacob in their place, ran dry suddenly. For three days they watched and waited, in the hope that the waters would return in the same abundance as before. Disappointed, they finally told Laban of the misfortune, and he divined at once that Jacob had departed thence, for he knew that the blessing had been conferred upon Haran only for the sake of his son-in-law's merits.
On the morrow Laban rose early, assembled all the people of the city, and pursued Jacob with the intention of killing him when he overtook him. But the archangel Michael appeared unto him, and bade him take heed unto himself, that he do not the least unto Jacob, else would he suffer death himself. This message from heaven came to Laban during the night, for when, in extraordinary cases, God finds it necessary to reveal Himself unto the heathen, He does it only in the dark, clandestinely as it were, while He shows Himself to the prophets of the Jews openly, during daylight.
Laban accomplished the journey in one day for which Jacob had taken seven, and he overtook him at the mountain of Gilead. When he came upon Jacob, he found him in the act of praying and giving praise unto God. Immediately Laban fell to remonstrating with his son-in-law for having stolen away unawares to him. He showed his true character when he said, "It is in the power of my hand to do thee hurt, but the God of thy father spake unto me yesternight, saying, Take heed to thyself that thou speak not to Jacob either good or bad." That is the way of the wicked, they boast of the evil they can do. Laban wanted to let Jacob know that only the dream warning him against doing aught that was harmful to Jacob prevented him from carrying out the wicked design he had formed against him.
Laban continued to take Jacob to task, and he concluded with the words, "And now, though thou wouldst needs be gone, because thou sore longedst after thy father's house, yet wherefore hast thou stolen my gods?" When he pronounced the last words, his grandchildren interrupted him, saying, "We are ashamed of thee, grandfather, that in thy old age thou shouldst use such words as 'my gods.'" Laban searched all the tents for his idols, going first to the tent of Jacob, which was Rachel's at the same time, for Jacob always dwelt with his favorite wife. Finding nothing, he went thence to Leah's tent, and to the tents of the two handmaids, and, noticing that Rachel was feeling about here and there, his suspicions were aroused, and he entered her tent a second time. He would now have found what he was looking for, if a miracle had not come to pass. The teraphim were transformed into drinking vessels, and Laban had to desist from his fruitless search.
Now Jacob, who did not know that Rachel had stolen her father's teraphim in order to turn him aside from his idolatrous ways, was wroth with Laban, and began to chide with him. In the quarrel between them, Jacob's noble character manifested itself. Notwithstanding his excitement, he did not suffer a single unbecoming word to escape him. He only reminded Laban of the loyalty and devotion with which he had served him, doing for him what none other would or could have done. He said: "I dealt wrongfully with the lion, for God had appointed of Laban's sheep for the lion's daily sustenance, and I deprived him thereof. Could another shepherd have done thus? Yes, the people abused me, calling me robber and sneak thief, for they thought that only by stealing by day and stealing by night could I replace the animals torn by wild beasts. And as to my honesty," he continued, "is it likely there is another son-in-law who, having lived with his father-in-law, hath not taken some little thing from the household of his father-in-law, a knife, or other trifle? But thou hast felt about all my stuff, what hast thou found of all thy household stuff? Not so much as a needle or a nail."
In his indignation, and conscious of his innocence, Jacob exclaimed, "With whomsoever thou findest thy gods, he shall not live," words which contained a curse—the thief was cursed with premature death, and therefore Rachel had to die in giving birth to Benjamin. Indeed, the curse would have taken effect at once, had it not been the wish of God that Rachel should bear Jacob his youngest son.
After the quarrel, the two men made a treaty, and with his gigantic strength Jacob set up a huge rock as a memorial, and a heap of stones as a sign of their covenant. In this matter Jacob followed the example of his fathers, who likewise had covenanted with heathen nations, Abraham with the Jebusites, and Isaac with the Philistines. Therefore Jacob did not hesitate to make a treaty with the Arameans. Jacob summoned his sons, calling them brethren, for they were his peers in piety and strength, and he bade them cast up heaps of stones. Thereupon he swore unto his father-in-law that he would take no wives beside his four daughters, either while they were alive or after their death, and Laban, on his part, swore that he would not pass over the heaps or over the pillar unto Jacob with hostile intent, and he took the oath by the God of Abraham, and the God of Nahor, while Jacob made mention of the Fear of Isaac. He refrained from using the term "the God of Isaac," because God never unites His name with that of a living person, for the reason that so long as a man has not ended his years, no trust may be put in him, lest he be seduced by the evil inclination. It is true, when He appeared unto Jacob at Beth-el, God called Himself "the God of Isaac." There was a reason for the unusual phrase. Being blind, Isaac led a retired life, within his tent, and the evil inclination had no power over him any more. But though God had full confidence in Isaac, yet Jacob could not venture to couple the name of God with the name of a living man, wherefore he took his oath by "the Fear of Isaac."
Early in the morning after the day of covenanting, Laban rose up, and kissed his grandchildren and his daughters, and blessed them. But these acts and words of his did not come from the heart; in his innermost thoughts he regretted that Jacob and his family and his substance had escaped him. His true feelings he betrayed in the message which he sent to Esau at once upon his return to Haran, by the hand of his son Beor and ten companions of his son. The message read: "Hast thou heard what Jacob thy brother has done unto me, who first came to me naked and bare, and I went to meet him, and took him to my house with honor, and brought him up, and gave him my two daughters for wives, and also two of my maids? And God blessed him on my account, and he increased abundantly, and had sons and daughters and maid-servants, and also an uncommon stock of flocks and herds, camels and asses, also silver and gold in abundance. But when he saw that his wealth increased, he left me while I went to shear my sheep, and he rose up and fled in secrecy. And he put his wives and children upon camels, and he led away all his cattle and substance which he acquired in my land, and he resolved to go to his father Isaac, to the land of Canaan. And he did not suffer me to kiss my sons and daughters, and he carried away my daughters as captives of the sword, and he also stole my gods, and he fled. And now I have left him in the mountain of the brook of Jabbok, he and all belonging to him, not a jot of his substance is lacking. If it be thy wish to go to him, go, and there wilt thou find him, and thou canst do unto him as thy soul desireth."
Jacob had no need to fear either Laban or Esau, for on his journey he was accompanied by two angel hosts, one going with him from Haran to the borders of the Holy Land, where he was received by the other host, the angels of Palestine. Each of these hosts consisted of no less than six hundred thousand angels, and when he beheld them, Jacob said: "Ye belong neither to the host of Esau, who is preparing to go out to war against me, nor the host of Laban, who is about to pursue me again. Ye are the hosts of the holy angels sent by the Lord." And he gave the name Mahanaim, Double-Host, to the spot on which the second army relieved the first.
JACOB AND ESAU PREPARE TO MEET.
The message of Laban awakened Esau's old hatred toward Jacob with increased fury, and he assembled his household, consisting of sixty men. With them and three hundred and forty inhabitants of Seir, he went forth to do battle with Jacob and kill him. He divided his warriors into seven cohorts, giving to his son Eliphaz his own division of sixty, and putting the other six divisions under as many of the Horites.
While Esau was hastening onward to meet Jacob, the messengers which Laban had sent to Esau came to Rebekah and told her that Esau and his four hundred men were about to make war upon Jacob, with the purpose of slaying him and taking possession of all he had. Anxious lest Esau should execute his plan while yet Jacob was on the journey, she hastily dispatched seventy-two of the retainers of Isaac's household, to give him help. Jacob, tarrying on the banks of the brook Jabbok, rejoiced at the sight of these men, and he greeted them with the words, "This is God's helping host," wherefore he called the place of their meeting Mahanaim, Host.
After the warriors sent by Rebekah had satisfied his questions regarding the welfare of his parents, they delivered his mother's message unto him, thus: "I have heard, my son, that thy brother Esau hath gone forth against thee on the road, with men of the children of Seir the Horite, and therefore, my son, hearken to my voice, and take counsel with thyself what thou wilt do, and when he cometh up to thee, supplicate him, and do not speak roughly to him, and give him a present from what thou possessest, and from what God has favored thee with. And when he asketh thee concerning thy affairs, conceal nothing from him, perhaps he may turn from his anger against thee, and thou wilt thereby save thy soul, thou and all belonging to thee, for it is thy duty to honor him, since he is thy elder brother."
And when Jacob heard the words of his mother which the messengers had spoken to him, he lifted up his voice and wept bitterly, and did as his mother commanded him.
He sent messengers to Esau to placate him, and they said unto him: "Thus speaketh thy servant Jacob: My lord, think not that the blessing which my father bestowed upon me profited me. Twenty years I served Laban, and he deceived me, and changed my hire ten times, as thou well knowest. Yet did I labor sorely in his house, and God saw my affliction, my labor, and the work of my hands, and afterward He caused me to find grace and favor in the sight of Laban. And through God's great mercy and kindness, I acquired oxen and asses and cattle and men-servants and maid servants. And now I am coming to my country and to my home, to my father and mother, who are in the land of Canaan. And I have sent to let my lord know all this in order to find favor in the eyes of my lord, so that he may not imagine that I have become a man of substance, or that the blessing with which my father blessed me has benefited me."
Furthermore spake the messengers: "Why dost thou envy me in respect to the blessing wherewith my father blessed me? Is it that the sun shineth in my land, and not in thine? Or doth the dew and the rain fall only upon my land, and not upon thine? If my father blessed me with the dew of heaven, he blessed thee with the fatness of the earth, and if he spoke to me, Peoples will serve thee, he hath said unto thee, By thy sword shalt thou live. How long, then, wilt thou continue to envy me? Come, now, let us set up a covenant between us, that we will share equally all the vexations that may occur."
Esau would not agree to this proposal, his friends dissuaded him therefrom, saying, "Accept not these conditions, for God hath said to Abraham, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve the people thereof, and the aliens shall afflict them four hundred years. Wait, therefore, until Jacob and his family go down into Egypt to pay off this debt."
Jacob also sent word to Esau, saying: "Though I dwelt with that heathen of the heathen, Laban, yet have I not forgotten my God, but I fulfil the six hundred and thirteen commandments of the Torah. If thy mind be set upon peace, thou wilt find me ready for peace. But if thy desire be war, thou wilt find me ready for war. I have with me men of valor and strength, they have but to utter a word, and God fulfils it. I tarried with Laban until Joseph should be born, he who is destined to subdue thee. And though my descendants be held in bondage in this world, yet a day will come when they will rule over their rulers."
In reply to all these gentle words, Esau spoke with arrogance: "Surely I have heard, and truly it has been told unto me what Jacob has been to Laban, who brought him up in his house, and gave him his daughters for wives, and he begot sons and daughters, and abundantly increased in wealth and riches in Laban's house and with his help. And when he saw that his wealth was abundant and his riches were great, he fled with all belonging to him from Laban's house, and he carried away Laban's daughters from their father as captives of the sword, without telling him of it. And not only to Laban hath Jacob done thus, but also unto me hath he done so, and he hath twice supplanted me, and shall I be silent? Now, I have this day come with my camp to meet him, and I will do unto him according to the desire of my heart."
The messengers dispatched by Jacob now returned to him, and reported these words of Esau unto him. They also told him that his brother was advancing against him with an army consisting of four hundred crowned heads, each leading a host of four hundred men. "It is true, thou art his brother, and thou treatest him as a brother should," they said to Jacob, "but he is an Esau, thou must be made aware of his villainy."
Jacob bore in mind the promise of God, that He would bring him back to his father's house in peace, yet the report about his brother's purpose alarmed him greatly. A pious man may never depend upon promises of earthly good. God does not keep the promise if he is guilty of the smallest conceivable trespass, and Jacob feared that he might have forfeited happiness by reason of a sin committed by him. Moreover, he was anxious lest Esau be the one favored by God, inasmuch as he had these twenty years been fulfilling two Divine commands that Jacob had had to disregard. Esau had been living in the Holy Land, Jacob outside of it; the former had been in attendance upon his parents, the latter dwelling at a distance from them. And much as he feared defeat, Jacob also feared the reverse, that he might be victorious over Esau, or might even slay his brother, which would be as bad as to be slain by him. And he was depressed by another apprehension, that his father had died, for he reasoned that Esau would not take such warlike steps against his own brother, were his father still alive.
When his wives saw the anxiety that possessed Jacob, they began to quarrel with him, and reproach him for having taken them away from their father's house, though he knew that such danger threatened from Esau. Then Jacob determined to apply the three means that might save him from the fate impending: he would cry to God for help, appease Esau's wrath with presents, and hold himself in readiness for war if the worst came to the worst.
He prayed to God: "O Thou God of my father Abraham, and God of my father Isaac, God of all who walk in the ways of the pious and do like unto them! I am not worthy of the least of all the mercies, and of all the truth, which Thou hast showed unto Thy servant. O Lord of the world, as Thou didst not suffer Laban to execute his evil designs against me, so also bring to naught the purpose of Esau, who desireth to slay me. O Lord of the world, in Thy Torah which Thou wilt give us on Mount Sinai it is written, And whether it be cow or ewe, ye shall not kill it and her young both in one day. If this wretch should come and murder my children and their mothers at the same time, who would then desire to read Thy Torah which Thou wilt give us on Mount Sinai? And yet Thou didst speak, For the sake of thy merits and for the merits of thy fathers I will do good unto thee, and in the future world thy children shall be as numerous as the sand of the sea."
As Jacob prayed for his own deliverance, so also he prayed for the salvation of his descendants, that they might not be annihilated by the descendants of Esau.
Such was the prayer of Jacob when he saw Esau approaching from afar, and God heard his petition and looked upon his tears, and He gave him the assurance that for his sake his descendants, too, would be redeemed from all distress.
Then the Lord sent three angels, and they went before Esau, and they appeared unto Esau and his people as hundreds and thousands of men riding upon horses. They were furnished with all sorts of weapons, and divided into four columns. And one division went on, and they found Esau coming with four hundred men, and the division ran toward them, and terrified them. Esau fell off his horse in alarm, and all his men separated from him in great fear, while the approaching column shouted after them, "Verily, we are the servants of Jacob, the servant of God, and who can stand against us?" Esau then said unto them, "O, then my lord and brother Jacob is your lord, whom I have not seen these twenty years, and now that I have this day come to see him, do you treat me in this manner?" The angels answered, "As the Lord liveth, were not Jacob thy brother, we had not left one remaining of thee and thy people, but on account of Jacob we will do nothing to thee." This division passed from Esau, and when he had gone from there about a league, the second division came toward him, and they also did unto Esau and his men as the first had done to them, and when they permitted him to go on, the third came and did like the first, and when the third had passed also, and Esau still continued with his men on the road to Jacob, the fourth division came and did to them as the others had done. And Esau was greatly afraid of his brother, because he thought that the four columns of the army which he had encountered were the servants of Jacob.
After Jacob had made an end of praying, he divided all that journeyed with him into two companies, and he set over them Damesek and Alinus, the two sons of Eliezer, the bondman of Abraham, and their sons. Jacob's example teaches us not to conceal the whole of our fortune in one hiding-place, else we run the danger of losing everything at one stroke.
Of his cattle he sent a part to Esau as a present, first dividing it into three droves in order to impress his brother more. When Esau received the first drove, he would think he had the whole gift that had been sent to him, and suddenly he would be astonished by the appearance of the second portion, and again by the third. Jacob knew his brother's avarice only too well.
The men who were the bearers of Jacob's present to Esau were charged with the following message, "This is an offering to my lord Esau from his slave Jacob." But God took these words of Jacob in ill part, saying, "Thou profanest what is holy when thou callest Esau lord." Jacob excused himself; he was but flattering the wicked in order to escape death at his hands.
JACOB WRESTLES WITH THE ANGEL.
The servants of Jacob went before him with the present for Esau, and he followed with his wives and his children. As he was about to pass over the ford of Jabbok, he observed a shepherd, who likewise had sheep and camels. The stranger approached Jacob and proposed that they should ford the stream together, and help each other move their cattle over, and Jacob assented, on the condition that his possessions should be put across first. In the twinkling of an eye Jacob's sheep were transferred to the other side of the stream by the shepherd. Then the flocks of the shepherd were to be moved by Jacob, but no matter how many he took over to the opposite bank, always there remained some on the hither shore. There was no end to the cattle, though Jacob labored all the night through. At last he lost patience, and he fell upon the shepherd and caught him by the throat, crying out, "O thou wizard, thou wizard, at night no enchantment succeeds!" The angel thought, "Very well, let him know once for all with whom he has had dealings," and with his finger he touched the earth, whence fire burst forth. But Jacob said, "What! thou thinkest thus to affright me, who am made wholly of fire?"
The shepherd was no less a personage than the archangel Michael, and in his combat with Jacob he was assisted by the whole host of angels under his command. He was on the point of inflicting a dangerous wound upon Jacob, when God appeared, and all the angels, even Michael himself, felt their strength ooze away. Seeing that he could not prevail against Jacob, the archangel touched the hollow of his thigh, and injured him, and God rebuked him, saying, "Dost thou act as is seemly, when thou causest a blemish in My priest Jacob?" Michael said in astonishment, "Why, it is I who am Thy priest!" But God said, "Thou art My priest in heaven, and he is My priest on earth." Thereupon Michael summoned the archangel Raphael, saying, "My comrade, I pray thee, help me out of my distress, for thou art charged with the healing of all disease," and Raphael cured Jacob of the injury Michael had inflicted.
The Lord continued to reproach Michael, saying, "Why didst thou do harm unto My first-born son?" and the archangel answered, "I did it only to glorify Thee," and then God appointed Michael as the guardian angel of Jacob and his seed unto the end of all generations, with these words: "Thou art a fire, and so is Jacob a fire; thou art the head of the angels, and he is the head of the nations; thou art supreme over all the angels, and he is supreme over all the peoples. Therefore he who is supreme over all the angels shall be appointed unto him who is supreme over all the peoples, that he may entreat mercy for him from the Supreme One over all."
Then Michael said unto Jacob, "How is it possible that thou who couldst prevail against me, the most distinguished of the angels, art afraid of Esau?"
When the day broke, Michael said to Jacob, "Let me go, for the day breaketh," but Jacob held him back, saying, "Art thou a thief, or a gambler with dice, that thou fearest the daylight?" At that moment appeared many different hosts of angels, and they called unto Michael: "Ascend, O Michael, the time of song hath come, and if thou art not in heaven to lead the choir, none will sing." And Michael entreated Jacob with supplications to let him go, for he feared the angels of 'Arabot would consume him with fire, if he were not there to start the songs of praise at the proper time. Jacob said, "I will not let thee go, except thou bless me," whereto Michael made reply: "Who is greater, the servant or the son? I am the servant, and thou art the son. Why, then, cravest thou my blessing?" Jacob urged as an argument, "The angels that visited Abraham did not leave without blessing him," but Michael held, "They were sent by God for that very purpose, and I was not." Yet Jacob insisted upon his demand, and Michael pleaded with him, saying, "The angels that betrayed a heavenly secret were banished from their place for one hundred and thirty eight years. Dost thou desire that I should acquaint thee with what would cause my banishment likewise?" In the end the angel nevertheless had to yield; Jacob could not be moved, and Michael took counsel with himself thus: "I will reveal a secret to him, and if God demands to know why I revealed it, I will make answer, Thy children stand upon their wishes with Thee, and Thou dost yield to them. How, then, could I have left Jacob's wish unfulfilled?"
Then Michael spoke to Jacob, saying: "A day will come when God will reveal Himself unto thee, and He will change thy name, and I shall be present when He changeth it. Thy name shall be called no more Jacob, but Israel, for happy thou, of woman born, who didst enter the heavenly palace, and didst escape thence with thy life." And Michael blessed Jacob with the words, "May it be the will of God that thy descendants be as pious as thou art."
At the same time the archangel reminded Jacob that he had promised to give a tithe of his possessions unto God, and at once Jacob separated five hundred and fifty head of cattle from his herds, which counted fifty-five hundred. Then Michael went on, "But thou hast sons, and of them thou hast not set apart the tenth." Jacob proceeded to pass his sons in review: Reuben, Joseph, Dan, and Gad being the first-born, each of his mother, were exempt, and there remained but eight sons, and when he had named them, down to Benjamin, he had to go back and begin over again with Simon, the ninth, and finish with Levi as the tenth.
Michael took Levi with him into heaven, and presented him before God, saying, "O Lord of the world, this one is Thy lot, and the tenth belonging unto Thee," and God stretched forth His hand and blessed Levi with the blessing that his children should be the servants of God on earth as the angels were His servants on high. Michael spoke again, "Doth not a king provide for the sustenance of his servants?" whereupon God appointed for the Levites all that was holy unto the Lord.
Then Jacob spoke to the angel: "My father conferred the blessing upon me that was intended for Esau, and now I desire to know whether thou wilt acknowledge the blessing as mine, or wilt bring charges against me on account of it." And the angel said: "I acknowledge the blessing to be thine by right. Thou didst not gain it by craft and cunning, and I and all the heavenly powers recognize it to be valid, for thou hast shown thyself master over the mighty powers of the heavens as over Esau and his legions."
And even then Jacob would not let the angel depart, he had to reveal his name to him first, and the angel made known to him that it was Israel, the same name that Jacob would once bear.
At last the angel departed, after Jacob had blessed him, and Jacob called the place of wrestling Penuel, the same place to which before he had given the name Mahanaim, for both words have but one meaning, the place of encounter with angels.
THE MEETING BETWEEN ESAU AND JACOB.
At the break of day the angel left off from wrestling with Jacob. The dawn on that day was of particularly short duration. The sun rose two hours before his time, by way of compensation for having set early, on the day on which Jacob passed Mount Moriah on his journey to Haran, to induce him to turn aside and lodge for a night on the future Temple place. Indeed, the power of the sun on this same day was altogether remarkable. He shone with the brilliance and ardor with which he was invested during the six days of the creation, and as he will shine at the end of days, to make whole the halt and the blind among the Jews and to consume the heathen. This same healing and devastating property he had on that day, too, for Jacob was cured, while Esau and his princes were all but burnt up by his terrible heat.
Jacob was in dire need of healing lotions for the injury he had sustained in the encounter with the angel. The combat between them had been grim, the dust whirled up by the scuffle rose to the very throne of God. Though Jacob prevailed against his huge opponent, as big as one-third of the whole world, throwing him to the ground and keeping him pinned down, yet the angel had injured him by clutching at the sinew of the hip which is upon the hollow of the thigh, so that it was dislocated, and Jacob halted upon his thigh. The healing power of the sun restored him, nevertheless his children took it upon themselves not to eat the sinew of the hip which is upon the hollow of the thigh, for they reproached themselves with having been the cause of his mishap, they should not have left him alone in that night.
Now, although Jacob had prepared for the worst, for open hostilities even, yet when he saw Esau and his men, he thought it discreet to make separate divisions of the households of Leah, Rachel, and the handmaids, and divide the children unto each of them. And he put the handmaids and their children foremost, and Leah and her children after, and Rachel and Joseph hindermost. It was the stratagem which the fox used with the lion. Once upon a time the king of beasts was wroth with his subjects, and they looked hither and thither for a spokesman who mastered the art of appeasing their ruler. The fox offered himself for the undertaking, saying, "I know three hundred fables which will allay his fury." His offer was accepted with joy. On the way to the lion, the fox suddenly stood still, and in reply to the questions put to him, he said, "I have forgotten one hundred of the three hundred fables." "Never mind," said those accompanying him, "two hundred will serve the purpose." A little way further on the fox again stopped suddenly, and, questioned again, he confessed that he had forgotten half of the two hundred remaining fables. The animals with him still consoled him that the hundred he knew would suffice. But the fox halted a third time, and then he admitted that his memory had failed him entirely, and he had forgotten all the fables he knew, and he advised that every animal approach the king on his own account and endeavor to appease his anger. At first Jacob had had courage enough to enter the lists with Esau in behalf of all with him. Now he came to the conclusion to let each one try to do what he could for himself.
However, Jacob was too fond a father to expose his family to the first brunt of the danger. He himself passed over before all the rest, saying, "It is better that they attack me than my children." After him came the handmaids and their children. His reason for placing them there was that, if Esau should be overcome by passion for the women, and try to violate them, he would thus meet the handmaids first, and in the meantime Jacob would have the chance of preparing for more determined resistance in the defense of the honor of his wives. Joseph and Rachel came last, and Joseph walked in front of his mother, though Jacob had ordered the reverse. But the son knew both the beauty of his mother and the lustfulness of his uncle, and therefore he tried to hide Rachel from the sight of Esau.
In the vehemence of his rage against Jacob, Esau vowed that he would not slay him with bow and arrow, but would bite him dead with his mouth, and suck his blood. But he was doomed to bitter disappointment, for Jacob's neck turned as hard as ivory, and in his helpless fury Esau could but gnash his teeth. The two brothers were like the ram and the wolf. A wolf wanted to tear a ram in pieces, and the ram defended himself with his horns, striking them deep into the flesh of the wolf. Both began to howl, the wolf because he could not secure his prey, and the ram from fear that the wolf renew his attacks. Esau bawled because his teeth were hurt by the ivory-like flesh of Jacob's neck, and Jacob feared that his brother would make a second attempt to bite him.
Esau addressed a question to his brother. "Tell me," he said, "what was the army I met?" for on his march against Jacob he had had a most peculiar experience with a great host of forty thousand warriors. It consisted of various kinds of troops, armor-clad soldiers walking on foot, mounted on horses, and seated in chariots, and they all threw themselves upon Esau when they met. He demanded to know whence they came, and the strange soldiers hardly interrupted their savage onslaught to reply that they belonged to Jacob. Only when Esau told them that Jacob was his brother did they leave off, saying, "Woe to us if our master hears that we did thee harm." This was the army and the encounter Esau inquired about as soon as he met his brother. But the army was a host of angels, who had the appearance of warriors to Esau and his men. Also the messengers sent by Jacob to Esau had been angels, for no mere human being could be induced to go forth and face the recreant.
Jacob now gave Esau the presents intended for him, a tenth of all his cattle, and also pearls and precious stones, and, besides, a falcon for the chase. But even the animals refused to give up their gentle master Jacob and become the property of the villain Esau. They all ran away when Jacob wanted to hand them over to his brother, and the result was that the only ones that reached Esau were the feeble and the lame, all that could not make good their escape.
At first Esau declined the presents offered to him. Naturally, that was a mere pretense. While refusing the gifts with words, he held his hand outstretched ready to receive them. Jacob took the hint, and insisted that he accept them, saying: "Nay, I pray thee, if now I have found grace in thy sight, then receive my present at my hand, forasmuch as I have seen thy face, as I have seen the face of angels, and thou art pleased with me." The closing words were chosen with well-calculated purpose. Jacob wanted Esau to derive the meaning that he had intercourse with angels, and to be inspired with awe. Jacob was like the man invited to a banquet by his mortal enemy who has been seeking an opportunity to slay him. When the guest divines the purpose for which he has been brought thither, he says to the host: "What a magnificent and delicious meal this is! But once before in my life did I partake of one like it, and that was when I was bidden by the king to his table"—enough to drive terror to the heart of the would-be slayer. He takes good care not to harm a man on such intimate terms with the king as to be invited to his table!
Jacob had valid reason for recalling his encounter with the angel, for it was the angel of Esau who had measured his strength with Jacob's, and had been overcome.
As Esau accepted the presents of Jacob willingly on this first occasion, so he continued to accept them for a whole year; daily Jacob gave him presents as on the day of their meeting, for, he said, "'A gift doth blind the eyes of the wise, and how much more doth it blind the wicked! Therefore will I give him presents upon presents, perhaps he will let me alone." Besides, he did not attach much value to the possessions he had acquired outside of the Holy Land. Such possessions are not a blessing, and he did not hesitate to part with them.
Beside the presents which Jacob gave Esau, he also paid out a large sum of money to him for the Cave of Machpelah. Immediately upon his arrival in the Holy Land he sold all he had brought with him from Haran, and a pile of gold was the proceeds of the sale. He spoke to Esau, saying: "Like me thou hast a share in the Cave of Machpelah, wilt thou take this pile of gold for thy portion therein?" "What care I for the Cave?" returned Esau. "Gold is what I want," and for his share in Machpelah he took the gold realized from the sale of the possessions Jacob had accumulated outside of the Holy Land. But God "filled the vacuum without delay," and Jacob was as rich as before.
Wealth was not an object of desire to Jacob. He would have been well content, in his own behalf and in behalf of his family, to resign all earthly treasures in favor of Esau and his family. He said to Esau: "I foresee that in future days suffering will be inflicted by thy children upon mine. But I do not demur, thou mayest exercise thy dominion and wear thy crown until the time when the Messiah springs from my loins, and receives the rule from thee." These words spoken by Jacob will be realized in days to come, when all the nations will rise up against the kingdom of Edom, and take away one city after another from him, one realm after another, until they reach Bet-Gubrin, and then the Messiah will appear and assume his kingship. The angel of Edom will flee for refuge to Bozrah, but God will appear there, and slay him, for though Bozrah is one of the cities of refuge, yet will the Lord exercise the right of the avenger therein. He will seize the angel by his hair, and Elijah will slaughter him, letting the blood spatter the garments of God. All this Jacob had in mind when he said to Esau, "Let my lord, I pray thee, pass over before his servant, until I come unto my lord unto Seir." Jacob himself never went to Seir. What he meant was the Messianic time when Israel shall go to Seir, and take possession thereof.
Jacob tarried in Succoth a whole year, and he opened a house of learning there. Then he journeyed on to Shechem, while Esau betook himself to Seir, saying to himself, "How long shall I be a burden to my brother?" for it was during Jacob's sojourn at Succoth that Esau received daily presents from Jacob.
And Jacob, after abiding these many years in a strange land, came to Shechem in peace, unimpaired in mind and body. He had forgotten none of the knowledge he had acquired before; the gifts he gave to Esau did not encroach upon his wealth; the injury inflicted by the angel that wrestled with him had been healed, and likewise his children were sound and healthy.
Jacob entered Shechem on a Friday, late in the afternoon, and his first concern was to lay out the boundaries of the city, that the laws of the Sabbath might not be transgressed. As soon as he was settled in the place, he sent presents to the notables. A man must be grateful to a city from which he derives benefits. No less did the common people enjoy his bounty. For them he opened a market where he sold all wares at low prices.
Also he lost no time in buying a parcel of ground, for it is the duty of every man of substance who comes to the Holy Land from outside to make himself the possessor of land there. He gave a hundred lambs for his estate, a hundred yearling sheep, and a hundred pieces of money, and received in return a bill of sale, to which he attached his signature, using the letters Yod-He for it. And then he erected an altar to God upon his land, and he said, "Thou art the Lord of all celestial things, and I am the lord of all earthly things." But God said, "Not even the overseer of the synagogue arrogates privileges in the synagogue, and thou assumest lordship with a high hand? Forsooth, on the morrow thy daughter will go abroad, and she shall be humbled."
THE OUTRAGE AT SHECHEM.
While Jacob and his sons were sitting in the house of learning, occupied with the study of the Torah, Dinah went abroad to see the dancing and singing women, whom Shechem had hired to dance and play in the streets in order to entice her forth. Had she remained at home, nothing would have happened to her. But she was a woman, and all women like to show themselves in the street. When Shechem caught sight of her, he seized her by main force, young though she was, and violated her in beastly fashion.
This misfortune befell Jacob as a punishment for his excessive self-confidence. In his negotiations with Laban, he had used the expression, "My righteousness shall answer for me hereafter." Besides, on his return to Palestine, when he was preparing to meet his brother, he concealed his daughter Dinah in a chest, lest Esau desire to have her for wife, and he be obliged to give her to him. God spoke to him, saying: "Herein hast thou acted unkindly toward thy brother, and therefore Dinah will have to marry Job, one that is neither circumcised nor a proselyte. Thou didst refuse to give her to one that is circumcised, and one that is uncircumcised will take her. Thou didst refuse to give her to Esau in lawful wedlock, and now she will fall a victim to the ravisher's illicit passion."
When Jacob heard that Shechem had defiled his daughter, he sent twelve servants to fetch Dinah from Shechem's house, but Shechem went out to them with his men, and drove them from his house, and he would not suffer them to come unto Dinah, and he kissed and embraced her before their eyes. Jacob then sent two maidens of his servants' daughters to remain with Dinah in the house of Shechem. Shechem bade three of his friends go to his father Hamor, the son of Haddakum, the son of Pered, and say, "Get me this damsel to wife." Hamor tried at first to persuade his son not to take a Hebrew woman to wife, but when Shechem persisted in his request, he did according to the word of his son, and went forth to communicate with Jacob concerning the matter. In the meanwhile the sons of Jacob returned from the field, and, kindled with wrath, they spoke unto their father, saying, "Surely death is due to this man and his household, because the Lord God of the whole earth commanded Noah and his children that man shall never rob nor commit adultery. Now, behold, Shechem has ravaged and committed fornication with our sister, and not one of all the people of the city spake a word to him." And whilst they were speaking, Hamor came to speak to Jacob the words of his son concerning Dinah, and after he ceased to speak, Shechem himself came to Jacob and repeated the request made by his father. Simon and Levi answered Hamor and Shechem deceitfully, saying: "All you have spoken unto us we will do. And, behold, our sister is in your house, but keep away from her until we send to our father Isaac concerning this matter, for we can do nothing without his counsel. He knows the ways of our father Abraham, and whatever he saith unto us we will tell you, we will conceal nothing from you."
Shechem and his father went home thereafter, satisfied with the result achieved, and when they had gone, the sons of Jacob asked him to seek counsel and pretext in order to kill all the inhabitants of the city, who had deserved this punishment on account of their wickedness. Then Simon said to them: "I have good counsel to give you. Bid them be circumcised. If they consent not, we shall take our daughter from them, and go away. And if they consent to do this, then, when they are in pain, we shall attack them and slay them." The next morning Shechem and his father came again to Jacob, to speak concerning Dinah, and the sons of Jacob spoke deceitfully to them, saying: "We told our father Isaac all your words, and your words pleased him, but he said, that thus did Abraham his father command him from God, that any man that is not of his descendants, who desireth to take one of his daughters to wife, shall cause every male belonging to him to be circumcised."
Shechem and his father hastened to do the wishes of the sons of Jacob, and they persuaded also the men of the city to do likewise, for they were greatly esteemed by them, being the princes of the land.
On the next day, Shechem and his father rose up early in the morning, and they assembled all the men of the city, and they called for the sons of Jacob, and they circumcised Shechem, his father, his five brothers, and all the males in the city, six hundred and forty-five men and two hundred and seventy-six lads. Haddakum, the grandfather of Shechem, and his six brothers would not be circumcised, and they were greatly incensed against the people of the city for submitting to the wishes of the sons of Jacob.
In the evening of the second day, Shechem and his father sent to have eight little children whom their mothers had concealed brought to them to be circumcised. Haddakum and his six brothers sprang at the messengers, and sought to slay them, and sought to slay also Shechem, Hamor, and Dinah. They chided Shechem and his father for doing a thing that their fathers had never done, which would raise the ire of the inhabitants of the land of Canaan against them, as well as the ire of all the children of Ham, and that on account of a Hebrew woman. Haddakum and his brothers finished by saying: "Behold, to-morrow we will go and assemble our Canaanitish brethren, and we will come and smite you and all in whom you trust, that there shall not be a remnant left of you or them."
When Hamor and his son Shechem and all the people of the city heard this, they were sore afraid, and they repented what they had done, and Shechem and his father answered Haddakum and his brothers: "Because we saw that the Hebrews would not accede to our wishes concerning their daughter, we did this thing, but when we shall have obtained our request from them, we will then do unto them that which is in your hearts and in ours, as soon as we shall become strong."
Dinah, who heard their words, hastened and dispatched one of her maidens whom her father had sent to take care of her in Shechem's house, and informed Jacob and his sons of the conspiracy plotted against them. When the sons of Jacob heard this, they were filled with wrath, and Simon and Levi swore, and said, "As the Lord liveth, by to-morrow there shall not be a remnant left In the whole city."
They began the extermination by killing eighteen of the twenty young men who had concealed themselves and were not circumcised, and two of them fled and escaped to some lime pits that were in the city. Then Simon and Levi slew all the city, not leaving a male over, and while they were looking for spoils outside of the city, three hundred women rose against them and threw stones and dust upon them, but Simon single-handed slew them all, and returned to the city, where he joined Levi. Then they took away from the people outside of the city their sheep, their oxen, their cattle, and also the women and the little children, and they led all these away, and took them to the city to their father Jacob. The number of women whom they did not slay, but only took captive, was eighty-five virgins, among them a young damsel of great beauty by the name of Bunah, whom Simon took to wife. The number of the males which they took captive and did not slay was forty-seven, and all these men and women were servants to the sons of Jacob, and to their children after them, until the day they left Egypt.
A WAR FRUSTRATED.
When Simon and Levi had gone from the city, the two young men who had concealed themselves in the lime pits, and were not slain amongst the people of the city, rose up, and they found the city desolate, without a man, only weeping women, and they cried out, saying, "Behold, this is the evil which the sons of Jacob did who destroyed one of the Canaanite cities, and were not afraid of all the land of Canaan."
They left the city and went to Tappuah, and told the inhabitants all that the sons of Jacob had done to the city of Shechem. Jashub, the king of Tappuah, sent to Shechem to see whether these young men told the truth, for he did not believe them, saying, "How could two men destroy a large city like Shechem?" The messengers of Jashub returned, and they reported, "The city is destroyed, not a man is left there, only weeping women, neither are there flocks and cattle there, for all that was in the city was taken away by the sons of Jacob."
Jashub wondered thereat, for the like had not been heard from the days of Nimrod, and not even from the remotest times, that two men should be able to destroy so large a city, and he decided to go to war against the Hebrews, and avenge the cause of the people of Shechem. His counsellors said to him: "If two of them laid waste a whole city, surely if thou goest against them, they all will rise up against us, and destroy us. Therefore, send to the kings round about, that we all together fight against the sons of Jacob, and prevail against them."
The seven kings of the Amorites, when they heard the evil that the sons of Jacob had done to the city of Shechem, assembled together, with all their armies, ten thousand men, with drawn swords, and they came to fight against the sons of Jacob. And Jacob was greatly afraid, and he said to Simon and Levi, "Why have you brought such evil upon me? I was at rest, and you provoked the inhabitants of the land against me by your acts."
Then Judah spoke to his father: "Was it for naught that Simon and Levi killed the inhabitants of Shechem? Verily, it was because Shechem dishonored our sister, and transgressed the command of our God to Noah and his children, and not one of the inhabitants of the city interfered in the matter. Now, why art thou afraid, and why art thou displeased at my brethren? Surely, our God, who delivered the city of Shechem and its people into their hand, He will also deliver into our hands all the Canaanitish kings who are coming against us. Now cast away thy fears, and pray to God to assist us and deliver us."
Judah then addressed his brethren, saying: "The Lord our God is with us! Fear naught, then! Stand ye forth, each man girt with his weapons of war, his bow and his sword, and we will go and fight against the uncircumcised. The Lord is our God, He will save us."
Jacob, his eleven sons, and one hundred servants belonging to Isaac, who had come to their assistance, marched forward to meet the Amorites, a people exceedingly numerous, like unto the sand upon the sea-shore. The sons of Jacob sent unto their grandfather Isaac, at Hebron, requesting him to pray unto the Lord to protect them from the hand of the Canaanites, and he prayed as follows: "O Lord God, Thou didst promise my father, saying, I will multiply thy seed as the stars of heaven, and also me Thou didst promise that Thou wouldst establish Thy word to my father. Now, O Lord, God of the whole world, pervert, I pray Thee, the counsel of these kings, that they may not fight against my sons, and impress the hearts of their kings and their people with the terror of my sons, and bring down their pride that they turn away from my sons. Deliver my sons and their servants from them with Thy strong hand and outstretched arm, for power and might are in Thy hands to do all this."
Jacob also prayed unto God, and said: "O Lord God, powerful and exalted God, who hast reigned from days of old, from then until now and forever! Thou art He who stirreth up wars and causeth them to cease. In Thy hand are power and might to exalt and to bring low. O may my prayer be acceptable unto Thee, that Thou mayest turn to me with Thy mercies, to impress the hearts of these kings and their people with the terror of my sons, and terrify them and their camps, and with Thy great kindness deliver all those that trust in Thee, for Thou art He who subdues the peoples under us, and the nations under our feet."
God heard the prayers of Isaac and Jacob, and He filled the hearts of all the advisers of the Canaanite kings with great fear and terror, and when the kings, who were undecided whether to undertake a campaign against the sons of Jacob, consulted them, they said: "Are you silly, or is there no understanding in you, that you propose to fight with the Hebrews? Why do you take delight in your own destruction this day? Behold, two of them came to the city of Shechem without fear or terror, and they put all the inhabitants of the city to the sword, no man stood up against them, and how will you be able to fight with them all?"
The royal counsellors then proceeded to enumerate all the mighty things God had done for Abraham, Jacob, and the sons of Jacob, such as had not been done from days of old and by any of the gods of the nations. When the kings heard all the words of their advisers, they were afraid of the sons of Jacob, and they would not fight against them. They turned back with their armies on that day, each to his own city. But the sons of Jacob kept their station that day till evening, and seeing that the kings did not advance to do battle with them in order to avenge the inhabitants of Shechem whom they had killed, they returned home.
The wrath of the Lord descended upon the inhabitants of Shechem to the uttermost on account of their wickedness. For they had sought to do unto Sarah and Rebekah as they did unto Dinah, but the Lord had prevented them. Also they had persecuted Abraham when he was a stranger, and they had vexed his flocks when they were big with young, and Eblaen, one born in his house, they had handled most shamefully. And thus they did to all strangers, taking away their wives by force.
THE WAR WITH THE NINEVITES.
The destruction of Shechem by Simon and Levi terrified the heathen all around. If two sons of Jacob had succeeded in ruining a great city like Shechem, they argued, what would Jacob and all his sons accomplish acting together? Jacob meanwhile left Shechem, hindered by none, and with all his possessions he set out, to betake himself to his father Isaac. But after an eight days' march he encountered a powerful army, which had been dispatched from Nineveh to levy tribute upon the whole world and subjugate it. On coming in the vicinity of Shechem, this army heard to what the city had been exposed at the hands of the sons of Jacob, and fury seized the men, and they resolved to make war upon Jacob.
But Jacob said to his sons: "Fear not, God will be your helper, and He will fight for you against your enemies. Only you must put away from you the strange gods in your possession, and you must purify yourselves, and wash your garments clean."
Girt with his sword, Jacob advanced against the enemy, and in the first onslaught he slew twelve thousand of the weak in the army. Then Judah spake to him, and said, "Father, thou art tired and exhausted, let me fight the enemy alone." And Jacob replied, saying, "Judah, my son, I know thy strength and thy bravery, that they are exceeding great, so that none in the world is like unto thee therein." His countenance like a lion's and inflamed with wrath, Judah attacked the army, and slew twelve myriads of tried and famous warriors. The battle raged hot in front and in the rear, and Levi his brother hastened to his aid, and together they won a victory over the Ninevites. Judah alone slew five thousand more soldiers, and Levi dealt blows right and left with such vigor that the men of the enemy's army fell like grain under the scythe of the reaper.
Alarmed about their fate, the people of Nineveh said: "How long shall we fight with these devils? Let us return to our land, lest they exterminate us root and branch, without leaving a remnant." But their king desired to restrain them, and he said: "O ye heroes, ye men of might and valor, have you lost your senses that you ask to return to your land? Is this your bravery? After you have subdued many kingdoms and countries, ye are not able to hold out against twelve men? If the nations and the kings whom we have made tributary to ourselves hear of this, they will rise up against us as a man, and make a laughing-stock of us, and do with us according to their desire. Take courage, ye men of the great city of Nineveh, that your honor and your name be exalted, and you become not a mockery in the mouth of your enemies."
These words of their king inspired the warriors to continue the campaign. They sent messengers to all the lands to ask for help, and, reinforced by their allies, the Ninevites assaulted Jacob a second time. He spoke to his sons, saying, "Take courage and be men, fight against your enemies." His twelve sons then took up their stand in twelve different places, leaving considerable intervals between one and another, and Jacob, a sword in his right hand and a bow in his left, advanced to the combat. It was a desperate encounter for him. He had to ward off the enemy to the right and the left. Nevertheless he inflicted a severe blow, and when a band of two thousand men beset him, he leapt up in the air and over them and vanished from their sight. Twenty-two myriads he slew on this day, and when evening came he planned to flee under cover of darkness. But suddenly ninety thousand men appeared, and he was compelled to continue the fight. He rushed at them with his sword, but it broke, and he had to defend himself by grinding huge rocks into lime powder, and this he threw at the enemy and blinded them so that they could see nothing. Luckily, darkness was about to fall, and he could permit himself to take rest for the night.
In the morning, Judah said to Jacob, "Father, thou didst fight the whole of yesterday, and thou art weary and exhausted. Let me fight this day." When the warriors caught sight of Judah's lion face and his lion teeth, and heard his lion voice, they were greatly afraid. Judah hopped and jumped over the army like a flea, from one warrior to the next, raining blows down upon them incessantly, and by evening he had slain eighty thousand and ninety-six men, armed with swords and bows. But fatigue overcame him, and Zebulon took up his station at his brother's left hand, and mowed down eighty thousand of the enemy. Meantime Judah regained some of his strength, and, rising up in wrath and fury, and gnashing his teeth with a noise like unto thunder claps in midsummer, he put the army to flight. It ran a distance of eighteen miles, and Judah could enjoy a respite that night.
But the army reappeared on the morrow, ready for battle again, to take revenge on Jacob and his children. They blew their trumpets, whereupon Jacob spake to his sons, "Go forth and fight with your enemies." Issachar and Gad said that this day they would take the combat upon themselves, and their father bade them do it while their brothers kept guard and held themselves in readiness to aid and relieve the two combatants when they showed signs of weariness and exhaustion.
The leaders of the day slew forty-eight thousand warriors, and put to flight twelve myriads more, who concealed themselves in a cave. Issachar and Gad fetched trees from the woods, piled the trunks up in front of the opening of the cave, and set fire to them. When the fire blazed with a fierce flame, the warriors spoke, saying: "Why should we stay in this cave and perish with the smoke and the heat? Rather will we go forth and fight with our enemies, then we may have a chance of saving ourselves." They left the cave, going through openings at the side, and they attacked Issachar and Gad in front and behind. Dan and Naphtali saw the plight of their brothers and ran to their assistance. They laid about with their swords, hewing a way for themselves to Issachar and Gad, and, united with them, they, too, opposed the foe.
It was the third day of the conflict, and the Ninevites were reinforced by an army as numerous as the sand on the sea-shore. All the sons of Jacob united to oppose it, and they routed the host. But when they pursued after the enemy, the fugitives faced about and resumed the battle, saying: "Why should we run away? Let us rather fight them, perhaps we may be victorious, now they are weary." A stubborn combat ensued, and when Jacob saw the vehement attack upon his children, he himself sprang into the thick of the battle and dealt blows right and left. Nevertheless the heathen were victorious, and succeeded in separating Judah from his brethren. As soon as Jacob was aware of the peril of his son, he whistled, and Judah responded, and his brethren hastened to his aid. Judah was fatigued and parched with thirst, and there was no water for him to drink, but he dug his finger into the ground with such force that water gushed out in the sight of the whole army. Then said one warrior to another, "I will flee before these devils, for God fights on their side," and he and all the army fled precipitately, pursued by the sons of Jacob. Soldiers without number they slew, and then they went back to their tents. On their return they noticed that Joseph was missing, and they feared he had been killed or taken captive. Naphtali ran after the retreating enemy, to make search for Joseph, and he found him still fighting against the Ninevite army. He joined Joseph, and killed countless soldiers, and of the fugitives many drowned, and the men that were besetting Joseph ran off and left him in safety.
At the end of the war Jacob continued his journey, unhindered, to his father Isaac.
THE WAR WITH THE AMORITES.
At first the people that lived round about Shechem made no attempt to molest Jacob, who had returned thither after a while, together with his household, to take up his abode there and establish himself. But at the end of seven years the heathen began to harass him. The kings of the Amorites assembled together against the sons of Jacob to slay them in the Valley of Shechem. "Is it not enough," they said, "that they have slain all the men of Shechem? Should they be permitted now to take possession of their land, too?" and they advanced to render battle.
Judah leapt into the midst of the ranks of the foot soldiers of the allied kings, and slew first of all Jashub, the king of Tappuah, who was clad in iron and brass from top to toe. The king was mounted, and from his horse he cast his spears downward with both hands, in front of him and in back, without ever missing his aim, for he was a mighty warrior, and he could throw javelins with one hand or the other. Nevertheless Judah feared neither him nor his prowess. He ran toward him, snatching a stone of sixty sela'im from the ground and hurling it at him. Jashub was at a distance of one hundred and seventy-seven ells and one-third of an ell, and, protected with iron armor and throwing spears, he moved forward upon Judah. But Judah struck him on his shield with the stone, and unhorsed him. When the king attempted to rise, Judah hastened to his side to slay him before he could get on his feet. But Jashub was nimble, he stood ready to attack Judah, shield to shield, and he drew his sword to cut off Judah's head. Quickly Judah raised his shield to catch the blow upon it, but it broke in pieces. What did Judah now? He wrested the shield of his opponent away from him, and swung his sword against Jashub's feet, cutting them off above the ankles. The king fell prostrate, his sword slipped from his grasp, and Judah hastened to him and severed his head from his body.
While Judah was removing the armor of his slain adversary, nine of Jashub's followers appeared. Judah slung a stone against the head of the first of them that approached him, with such force that he dropped his shield, which Judah snatched from the ground and used to defend himself against his eight assailants. His brother Levi came and stood next to him, and shot off an arrow that killed Elon, king of Gaash, and then Judah killed the eight men. And his father Jacob came and killed Zerori king of Shiloh. None of the heathen could prevail against these sons of Jacob, they had not the courage to stand up before them, but took to flight, and the sons of Jacob pursued after them, and each slew a thousand men of the Amorites on that day, before the going down of the sun. And the other sons of Jacob set forth from the Hill of Shechem, where they had taken up their stand, and they also pursued after them as far as Hazor. Before this city they had another severe encounter with the enemy, more severe than that in the Valley of Shechem. Jacob let his arrows fly, and slew Pirathon king of Hazor, and then Pasusi king of Sartan, Laban king of Aram, and Shebir king of Mahanaim.
Judah was the first to mount the walls of Hazor. As he approached the top, four warriors attacked him, but he slew them without stopping in his ascent, and before his brother Naphtali could bring him succor. Naphtali followed him, and the two stood upon the wall, Judah to the right and Naphtali to the left, and thence they dealt out death to the warriors. The other sons of Jacob followed their two brothers in turn, and made an end of exterminating the heathen host on that day. They subjugated Hazor, slew the warriors thereof, let no man escape with his life, and despoiled the city of all therein.
On the day following they went to Sartan, and again a bloody battle took place. Sartan was situated upon high land, and the hill before the city was likewise very high, so that none could come near unto it, and also none could come near unto the citadel, because the wall thereof was high. Nevertheless they made themselves masters of the city. They scaled the walls of the citadel, Judah on the east side being the first to ascend, then Gad on the west side, Simon and Levi on the north, and Reuben and Dan on the south, and Naphtali and Issachar set fire to the hinges upon which the gates of the city were hung.
In the same way the sons of Jacob subdued five other cities, Tappuah, Arbel, Shiloh, Mahanaim, and Gaash, making an end of all of them in five days. On the sixth day all the Amorites assembled, and they came to Jacob and his sons unarmed, bowed down before them, and sued for peace. And the sons of Jacob made peace with the heathen, who ceded Timna to them, and all the land of Harariah. In that day also Jacob concluded peace with them, and they made restitution to the sons of Jacob for all the cattle they had taken, two head for one, and they restored all the spoil they had carried off. And Jacob turned to go to Timna, and Judah went to Arbel, and thenceforth the Amorites troubled them no more.
ISAAC BLESSES LEVI AND JUDAH.
If a man voweth a vow, and he does not fulfil it in good time, he will stumble through three grave sins, idolatry, unchastity, and bloodshed. Jacob had been guilty of not accomplishing promptly the vow he had taken upon himself at Beth-el, and therefore punishment overtook him—his daughter was dishonored, his sons slew men, and they kept the idols found among the spoils of Shechem. Therefore, when Jacob prostrated himself before God after the bloody outrage at Shechem, He bade him arise, and go to Beth-el and accomplish the vow he had vowed there. Before Jacob set out for the holy place to do the bidding of God, he took the idols which were in the possession of his sons, and the teraphim which Rachel had stolen from her father, and he shivered them in pieces, and buried the bits under an oak upon Mount Gerizim, uprooting the tree with one hand, concealing the remains of the idols in the hollow left in the earth, and planting the oak again with one hand.
Among the destroyed idols was one in the form of a dove, and this the Samaritans dug up later and worshipped.
On reaching Beth-el he erected an altar to the Lord, and on a pillar he set up the stone whereon he had rested his head during the night which he had passed there on his journey to Haran. Then he bade his parents come to Beth-el and take part in his sacrifice. But Isaac sent him a message, saying, "O my son Jacob, that I might see thee before I die," whereupon Jacob hastened to his parents, taking Levi and Judah with him. When his grandchildren stepped before Isaac, the darkness that shrouded his eyes dropped away, and he said, "My son, are these thy children, for they resemble thee?" And the spirit of prophecy entered his mouth, and he grasped Levi with his right hand and Judah with his left in order to bless them, and he spoke these words to Levi: "May the Lord bring thee and thy seed nigh unto Him before all flesh, that ye serve in His sanctuary like the Angel of the Face and the Holy Angels. Princes, judges, and rulers shall they be unto all the seed of the children of Jacob. The word of God they will proclaim in righteousness, and all His judgments they will execute in justice, and they will make manifest His ways unto the children of Jacob, and unto Israel His paths." And unto Judah he spake, saying: "Be ye princes, thou and one of thy sons, over the sons of Jacob. In thee shall be the help of Jacob, and the salvation of Israel shall be found in thee. And when thou sittest upon the throne of the glory of thy justice, perfect peace shall reign over all the seed of the children of my beloved Abraham."
On the morrow, Isaac told his son that he would not accompany him to Beth-el on account of his great age, but he bade him not delay longer to fulfil his vow, and gave him permission to take his mother Rebekah with him to the holy place. And Rebekah and her nurse Deborah went to Beth-el with Jacob.
JOY AND SORROW IN THE HOUSE OF JACOB.
Deborah, the nurse of Rebekah, and some of the servants of Isaac had been sent to Jacob by his mother, while he still abode with Laban, to summon him home at the end of his fourteen years' term of service. As Jacob did not at once obey his mother's behest, the two servants of Isaac returned to their master, but Deborah remained with Jacob then and always. Therefore, when Deborah died in Beth-el, Jacob mourned for her, and he buried her below Beth-el under the palm-tree, the same under which the prophetess Deborah sat later, when the children of Israel came to her for judgment.
But a short time elapsed after the death of the nurse Deborah, and Rebekah died, too. Her passing away was not made the occasion for public mourning. The reason was that, as Abraham was dead, Isaac blind, and Jacob away from home, there remained Esau as the only mourner to appear in public and represent her family, and beholding that villain, it was feared, might tempt a looker-on to cry out, "Accursed be the breasts that gave thee suck." To avoid this, the burial of Rebekah took place at night.
God appeared unto Jacob to comfort him in his grief, and with Him appeared the heavenly family. It was a sign of grace, for all the while the sons of Jacob had been carrying idols with them the Lord had not revealed Himself to Jacob. At this time God announced to Jacob the birth of Benjamin soon to occur, and the birth of Manasseh and Ephraim, who also were to be founders of tribes, and furthermore He told him that these three would count kings among their descendants, Saul and Ish-bosheth, of the seed of Benjamin, Jeroboam the Ephraimite, and Jehu of the tribe of Manasseh. In this vision, God confirmed the change of his name from Jacob to Israel, promised him by the angel with whom he had wrestled on entering the Holy Land, and finally God revealed to him that he would be the last of the three with whose names the Name of God would appear united, for God is called only the God of Abraham, the God of Isaac, and the God of Jacob, and never the God of any one else.
In token of this revelation from God, Jacob set up a pillar of stone, and he poured out a drink offering thereon, as in a later day the priests were to offer libations in the Temple on the Feast of Tabernacles, and the libation brought by Jacob at Beth-el was as much as all the waters in the Sea of Tiberias.
At the time when Deborah and Rebekah died, occurred also the death of Rachel, at the age of thirty-six, but not before her prayer was heard, that she bear Jacob a second son, for she died in giving birth to Benjamin. Twelve years she had borne no child, then she fasted twelve days, and her petition was granted her. She brought forth the youngest son of Jacob, whom he called Benjamin, the son of days, because he was born in his father's old age, and with him a twin sister was born.
Rachel was buried in the way to Ephrath, because Jacob, gifted with prophetic spirit, foresaw that the exiles would pass this place on their march to Babylon, and as they passed, Rachel would entreat God's mercy for the poor outcasts.
Jacob journeyed on to Jerusalem.
During Rachel's lifetime, her couch had always stood in the tent of Jacob. After her death, he ordered the couch of her handmaid Bilhah to be carried thither. Reuben was sorely vexed thereat, and he said, "Not enough that Rachel alive curtailed the rights of my mother, she must needs give her annoyance also after death!" He went and took the couch of his mother Leah and placed it in Jacob's tent instead of Bilhah's couch. Reuben's brothers learned of his disrespectful act from Asher. He had found it out in one way or another, and had told it to his brethren, who ruptured their relations with him, for they would have nothing to do with an informer, and they did not become reconciled with Asher until Reuben himself confessed his transgression. For it was not long before Reuben recognized that he had acted reprehensibly toward his father, and he fasted and put on sackcloth, and repented of his misdeed. He was the first among men to do penance, and therefore God said to him: "Since the beginning of the world it hath not happened that a man hath sinned and then repented thereof. Thou art the first to do penance, and as thou livest, a prophet of thy seed, Hosea, shall be the first to proclaim, 'O Israel, return.' "
ESAU'S CAMPAIGN AGAINST JACOB.
When Isaac felt his end approaching, he called his two sons to him, and charged them with his last wish and will, and gave them his blessing. He said: "I adjure you by the exalted Name, the praised, honored, glorious, immutable, and mighty One, who hath made heaven and earth and all things together, that ye fear Him, and serve Him, and each shall love his brother in mercy and justice, and none wish evil unto the other, now and henceforth unto all eternity, all the days of your life, that ye may enjoy good fortune in all your undertakings, and that ye perish not."
Furthermore he commanded them to bury him in the Cave of Machpelah, by the side of his father Abraham, in the grave which he had dug for himself with his own hands. Then he divided his possessions between his two sons, giving Esau the larger portion, and Jacob the smaller. But Esau said, "I sold my birthright to Jacob, and I ceded it to him, and it belongs unto him." Isaac rejoiced greatly that Esau acknowledged the rights of Jacob of his own accord, and he closed his eyes in peace.
The funeral of Isaac was not disturbed by any unseemly act, for Esau was sure of his heritage in accordance with the last wishes expressed by his father. But when the time came to divide Isaac's possessions between the two brothers, Esau said to Jacob, "Divide the property of our father into two portions, but I as the elder claim the right of choosing the portion I desire." What did Jacob do? He knew well that "the eye of the wicked never beholds treasures enough to satisfy it," so he divided their common heritage in the following way: all the material possessions of his father formed one portion, and the other consisted of Isaac's claim upon the Holy Land, together with the Cave of Machpelah, the tomb of Abraham and Isaac. Esau chose the money and the other things belonging to Isaac for his inheritance, and to Jacob were left the Cave and the title to the Holy Land. An agreement to this effect was drawn up in writing in due form, and on the strength of the document Jacob insisted upon Esau's leaving Palestine. Esau acquiesced, and he and his wives and his sons and daughters journeyed to Mount Seir, where they took up their abode.
Though Esau gave way before Jacob for the nonce, he returned to the land to make war upon his brother. Leah had just died, and Jacob and the sons borne by Leah were mourning for her, and the rest of his sons, borne unto him by his other wives, were trying to comfort them, when Esau came upon them with a powerful host of four thousand men, well equipped for war, clad in armor of iron and brass, all furnished with bucklers, bows, and swords. They surrounded the citadel wherein Jacob and his sons dwelt at that time with their servants and children and households, for they had all assembled to console Jacob for the death of Leah, and they sat there unconcerned, none entertained a suspicion that an assault upon them was meditated by any man. And the great army had already encircled their castle, and still none within suspected any harm, neither Jacob and his children nor the two hundred servants. Now when Jacob saw that Esau presumed to make war upon them, and sought to slay them in the citadel, and was shooting darts at them, he ascended the wall of the citadel and spake words of peace and friendship and brotherly love to Esau. He said: "Is this the consolation which thou hast come to bring me, to comfort me for my wife, who hath been taken by death? Is this in accordance with the oath thou didst swear twice unto thy father and thy mother before they died? Thou hast violated thy oath, and in the hour when thou didst swear unto thy father, thou wast judged." But Esau made reply: "Neither the children of men nor the beasts of the field swear an oath to keep it unto all eternity, but on every day they devise evil against one another, when it is directed against an enemy, or when they seek to slay an adversary. If the boar will change his skin and make his bristles as soft as wool, or if he can cause horns to sprout forth on his head like the horns of a stag or a ram, then shall I observe the tie of brotherhood with thee."
Then spoke Judah to his father Jacob, saying: "How long wilt thou stand yet wasting words of peace and friendship upon him? And he attacks us unawares, like an enemy, with his mail-clad warriors, seeking to slay us." Hearing these words, Jacob grasped his bow and killed Adoram the Edomite, and a second time he bent his bow, and the arrow struck Esau upon the right thigh. The wound was mortal, and his sons lifted Esau up and put him upon his ass, and he came to Adora, and there he died.
Judah made a sally to the south of the citadel, and with him were Naphtali and Gad, aided by fifty of Jacob's servants; to the east Levi and Dan went forth with fifty servants; Reuben, Issachar, and Zebulon with fifty servants, to the north; and Simon, Benjamin, and Enoch, the last the son of Reuben, with fifty servants, to the west. Judah was exceedingly brave in battle. Together with Naphtali and Gad he pressed forward into the ranks of the enemy, and captured one of their iron towers. On their bucklers they caught the sharp missiles hurled against them in such numbers that the light of the sun was darkened by reason of the rocks and darts and stones. Judah was the first to break the ranks of the enemy, of whom he killed six valiant men, and he was accompanied on the right by Naphtali and by Gad on the left. They also hewed down two soldiers each, while their troop of servants killed one man each. Nevertheless they did not succeed in forcing the army away from the south of the citadel, not even when all together, Judah and his brethren, made an united attack upon the enemy, each of them picking out a victim and slaying him. And they were still unsuccessful in a third combined attack, though this time each killed two men.
When Judah saw now that the enemy remained in possession of the field, and it was impossible to dislodge them, he girded himself with strength, and an heroic spirit animated him. Judah, Naphtali, and Gad united, and together they pierced the ranks of the enemy, Judah slaying ten of them, and his brothers each eight. Seeing this, the servants took courage, and they joined their leaders and fought at their side. Judah laid about him to right and to left, always aided by Naphtali and Gad, and so they succeeded in forcing the enemy one ris further to the south, away from the citadel. But the hostile army recovered itself, and maintained a brave stand against all the sons of Jacob, who were faint from the hardships of the combat, and could not continue to fight. Thereupon Judah turned to God in prayer, and God hearkened unto his petition, and He helped them. He set loose a storm from one of His treasure chambers, and it blew into the faces of the enemy, and filled their eyes with darkness, and they could not see how to fight. But Judah and his brothers could see clearly, for the wind blew upon their backs. Now Judah and his two brothers wrought havoc among them, they hewed the enemy down as the reaper mows down the stalks of grain and heaps them up for sheaves.
After they had routed the division of the army assigned to them on the south, they hastened to the aid of their brothers, who were defending the east, north, and west of the citadel with three companies. On each side the wind blew into the faces of the enemy, and so the sons of Jacob succeeded in annihilating their army. Four hundred were slain in battle, and six hundred fled, among the latter Esau's four sons, Reuel, Jeush, Lotan, and Korah. The oldest of his sons, Eliphaz, took no part in the war, because he was a disciple of Jacob, and therefore would not bear arms against him.
The sons of Jacob pursued after the fleeing remnant of the army as far as Adora. There the sons of Esau abandoned the body of their father, and continued their flight to Mount Seir. But the sons of Jacob remained in Adora over night, and out of respect for their father they buried the remains of his brother Esau. In the morning they went on in pursuit of the enemy, and besieged them on Mount Seir. Now the sons of Esau and all the other fugitives came and fell down before them, bowed down, and entreated them without cease, until they concluded peace with them. But the sons of Jacob exacted tribute from them.
THE DESCENDANTS OF ESAU.
The worthiest among the sons of Esau was his first-born Eliphaz. He had been raised under the eyes of his grandfather Isaac, from whom he had learnt the pious way of life. The Lord had even found him worthy of being endowed with the spirit of prophecy, for Eliphaz the son of Esau is none other than the prophet Eliphaz, the friend of Job. It was from the life of the Patriarchs that he drew the admonitions which he gave unto Job in his disputes with him. Eliphaz spake: "Thou didst ween thyself the equal of Abraham, and thou didst marvel, therefore, that God should deal with thee as with the generation of the confusion of tongues. But Abraham stood the test of ten temptations, and thou faintest when but one toucheth thee. When any that was not whole came to thee, thou wouldst console him. To the blind thou wouldst say, If thou didst build thyself a house, thou wouldst surely put windows in it, and if God hath denied thee light, it is but that He may be glorified through thee in the day when 'the eyes of the blind shall be opened. To the deaf thou wouldst say, If thou didst fashion a water pitcher, thou wouldst surely not forget to make ears for it, and if God created thee without hearing, it is but that He may be glorified through thee in the day when 'the ears of the deaf shall be unstopped. In such wise thou didst endeavor to console the feeble and the maimed. But now it is come unto thee, and thou art troubled. Thou sayest, I am an upright man, why doth He chastise me? But who, I pray thee, ever perished, being innocent? Noah was saved from the flood, Abraham from the fiery furnace, Isaac from the slaughtering knife, Jacob from angels, Moses from the sword of Pharaoh, and Israel from the Egyptians that were drowned in the Sea. Thus shall all the wicked fare."
Job answered Eliphaz, and said, "Look at thy father Esau!"
But Eliphaz returned: "I have nothing to do with him, the son should not bear the iniquity of the father. Esau will be destroyed, because he executed no good deeds, and likewise his dukes will perish. But as for me, I am a prophet, and my message is not unto Esau, but unto thee, to make thee render account of thyself." But God rebuked Eliphaz, and said: "Thou didst speak harsh words unto My servant Job. Therefore shall Obadiah, one of thy descendants, utter a prophecy of denunciation against thy father's house, the Edomites."
The concubine of Eliphaz was Timna, a princess of royal blood, who had asked to be received into the faith of Abraham and his family, but they all, Abraham, Isaac, and Jacob, had rejected her, and she said, "Rather will I be a maid servant unto the dregs of this nation, than mistress of another nation," and so she was willing to be concubine to Eliphaz. To punish the Patriarchs for the affront they had offered her, she was made the mother of Amalek, who inflicted great injury upon Israel.
Another one of Esau's descendants, Anah, had a most unusual experience. Once when he was pasturing his father's asses in the wilderness, he led them to one of the deserts on the shores of the Red Sea, opposite the wilderness of the nations, and while he was feeding the beasts, a very heavy storm came from the other side of the sea, and the asses could not move. Then about one hundred and twenty great and terrible animals came out from the wilderness at the other side of the sea, and they all came to the place where the asses were, and they placed themselves there. From the middle down, these animals were in the shape of a man, and from the middle up some had the likeness of bears, some of apes, and they all had tails behind them like the tail of the dukipat, from between their shoulders reaching down to the earth. The animals mounted the asses, and they rode away with them, and unto this day no eye hath seen them. One of them approached Anah, and smote him with its tail, and then ran off.
When Anah saw all this, he was exceedingly afraid on account of his life, and he fled to the city, where he related all that had happened to him. Many sallied forth to seek the asses, but none could find them. Anah and his brothers went no more to the same place from that day forth, for they were greatly afraid on account of their lives.
This Anah was the offspring of an incestuous marriage; his mother was at the same time the mother of his father Zibeon. And as he was born of an unnatural union, so he tried to bring about unnatural unions among animals. He was the first to mix the breed of the horse and the ass and produce the mule. As a punishment, God crossed the snake and the lizard, and they brought forth the habarbar, whose bite is certain death, like the bite of the white she-mule.
The descendants of Esau had eight kings before there reigned any king over the descendants of Jacob. But a time came when the Jews had eight kings during whose reign the Edomites had none and were subject to the Jewish kings. This was the time that intervened between Saul, the first Israelitish king, who ruled over Edom, and Jehoshaphat, for Edom did not make itself independent of Jewish rule until the time of Joram, the son of Jehoshaphat. There was a difference between the kings of Esau's seed and the kings of Jacob's seed. The Jewish people always produced their kings from their own midst, while the Edomites had to go to alien peoples to secure theirs. The first Edomite king was the Aramean Balaam, called Bela in his capacity as ruler of Edom. His successor Job, called Jobab also, came from Bozrah, and for furnishing Edom with a king this city will be chastised in time to come. When God sits in judgment on Edom, Bozrah will be the first to suffer punishment.
The rule of Edom was of short duration, while the rule of Israel will be unto all times, for the standard of the Messiah shall wave forever and ever.