NUMBERS RABBA

The works of the wicked are darkness (Isa. xxix. 15), and their retribution is darkness (Ezek. xxxi.): like a pot of earthenware whose cover is of the same material.

The tribe of Levi took no part in the making of the golden calf, and, moreover, punished the offense of the others (Exod. xxxii.). They were therefore set apart for the service of God, and were not to be numbered in common with the rest of the people.

The tribe of Levi then was not to be numbered with the people. A great king had many legions, a census of which was necessary, but amongst them was one legion known as the king's body-guard. His mandate, therefore, was to separate his own body-guard from the ordinary legions and not to count them together, since these were exclusively for the service of the king. Thus the people were counted by themselves (Numb. ii. 33) and the Levites by themselves (Numb. iii. 14).

If the Gentiles would only consider how beneficial the temple of Jerusalem was to them they would have ornamented and guarded it. At the consecration of that temple we find the following prayer offered by King Solomon: "Moreover, a stranger that is not of thy people Israel, but cometh out of a far country for thy name's sake, when he shall come and pray toward this house, hear thou in heaven, thy dwellingplace, and do according to all that the stranger calleth to thee for, that all the people of the earth may know thy name, and fear thee, as do thy people Israel" (1 Kings viii. 41, 42).

Mark, then, that to the Israelites' prayer there is a condition attached for the granting thereof. For the prayer of Solomon proceeds: "Then, hear thou from heaven, thy dwelling-place, and forgive, and render unto every one, according unto all his ways, whose heart thou knowest (2

Chron. vi. 30). There is a condition for the fulfilment of the Israelites' prayer, but to the prayer of the stranger or nonJew no condition is attached, and Solomon prays that the Lord may grant his prayer unconditionally.

Potiphar, frequently observing Joseph moving his lips (in prayer), demanded one day an explanation of this (to him) strange conduct. When told by Joseph that he was praying to his God, he asked him to let him see that God. Joseph invited him outside, and told him to look up at the glaring sun, which, of course, Potiphar was unable to do. "This," said Joseph," is one of my God's messengers. How can you, then, hope to look at the great Master when you are unable to look at one of his servants?'

The world was like a wilderness before the Exodus and the giving of God's behests on Sinai.

The Israelites were the first to introduce national flags. Since Israel was consecrated to the service of God and the Divine Glory was to dwell in the Mishkan which they erected, it was but proper that they should have also their banners. Each tribe had to have colors on its banner corresponding to the colors of the precious stones which were on Aaron's breast-plate.

The banner of Reuben was red, and in the center a painted mandrake. That of Simeon was green, and in its center it had the picture of Shechem. That of Levi had a tricolor, one stripe of white, one of black, and one of red, and in the center it carried the picture of the Urim and Tumim. Judah's banner had the color of the sky, and in the center the picture of a lion.

Issachar's banner was blackish, and had in the center the picture of the sun and the moon. Zebulun had a whitish banner, which carried the picture of a ship in the center. Dan's banner had the color of sapphire, and an image of a serpent in its center. Gad's was a mixture of black and white, and carried the picture of a camp. Naphtali's had the peculiar color of a pale reddish wine, and the picture in its center was that of a hind. Asher's banner bore the color of a precious

stone, the ornament of a woman, and the picture of an olivetree in the center. The color of Joseph's banner was of a deep black, and had the following pictures: Egypt, then an ox representing Ephraim, and a unicorn to represent Manasseh. Benjamin's banner had some of the colors of each tribe, i.e., twelve different colors, and the picture of a wolf in the center.

Moses was much perplexed in trying to arrange the positions which the tribes should take up with their banners, as he was anxious to avoid jealousy amongst them. If, thought he, I tell Reuben, for instance, to take his position in the east, he might say the south would suit him better, and so on. But he was spared the ordeal, for the tribes had it clearly arranged at their father's death-bed how they should take up their respective positions when they should go out to bury him.

When Jacob was dying, says Rabbi Chuma, son of Chananiah, he assembled his sons (Gen. xlix.) and charged them to live a godly life and to take upon themselves the kingdom of heaven. Having finished this charge, he made arrangements with them concerning his burial. He would not have any of their children (who had Canaanite mothers) nor any of the Egyptians concern themselves with his funeral, but the sons should prepare everything and follow him to his grave in the manner following: Judah, Issachar, and Zebulun should take up their position on the east; Reuben, Simeon, and Gad on the south; Asher and Naphtali on the north. Joseph should not carry the corpse (therefore his sons were permitted to do so), for he was a king and they must pay him deference. Levi should not carry the coffin, for he was destined to carry the Ark of God and to be separated for holiness.

And," said Jacob, "as I now arrange with you as to your respective positions at my burial, so shall it be arranged when the Lord causes his Shechinah to dwell in the midst of you in your journey with your flags."

Regarding the four winds of heaven, from the east cometh out light for the world; therefore Judah, who represents sovereignty, Issachar the pattern of learning, and Zebulun, who represents navigation and commerce, dwelt with their

flags on the east side, and were the leaders in the journey. The west sends forth snow, hail, heat, and cold. From the south come beneficent dew and beneficent rains; and from the north comes darkness. On the south therefore was Reuben, who represents repentance, bringing forth God's mercy and compassion: he was accompanied by Gad, the type of a troop which he shall overcome; and Simeon was in their center, because Simeon requires strength and mercy to be his shelter, and that is obtained by repentance. They those three mentioned - were second in the journey, showing that repentance is second to the Torah only. When those two parties with their banners were arranged, the Levites came forth carrying the Mishkan. On the west thereof were placed Ephraim, Benjamin, and Manasseh, being able to weather the snow and hail. Dan, the followers of Jeroboam, who darkened Israel with two golden calves which he erected, took his place on the north, and was joined by Asher, who was to bear light to Dan's darkness, and by Naphtali, who was blessed with plenty. These were the last in the journey with the banners.

"Thus shall be thy seed" (Gen. xv. 5), was the blessing of God unto Abraham. A traveler being a long time on his journey without finding any shelter, or any wholesome water, or a shady tree under which to take his rest, all at once beheld, at a short distance, a large tree. On nearing it he found, to his delight, that not only had the tree extensive branches, affording him shade against the scorching sun, but the ground around it was very clean and fit for him to lie down to rest; its fruit was sweet and exceedingly palatable, and near it there flowed a brook of pure wholesome water, of which he partook to his delight. Having appeased his hunger with the delicious fruit, quenched his thirst with the beautiful water, and rested his aching limbs, he now rose to proceed on his journey. Gazing up at the noble tree, he exclaimed, "What shall I bless thee with? That thy branches shall be extensive? Such is already the case. That thy fruit shall be good and the water round about thee sweet and pure? That

is already thy portion. I can only bless thee with this, that all the trees planted from thy seed may be as noble in every respect as thou art." Thus God said to Abraham: "I can not bless thee with faith, for that thou already hast, nor with peace, charity, or good-will to man, for these virtues are already thine. Thus shall be thy seed' is the only blessing I can bestow on thee."

Israel is compared to sand (Gen. xxii.). Just as sand, if it gets into food, destroys the teeth, so if you touch Israel you will bring down calamity upon you (Jer. ii.). Just as sand going through fire becomes converted from a dull substance to a clear glass, so Israel going through the fire of persecution comes out brighter and clearer. Moreover, other nations are compared to lime (Isa. xxxiii. 12) and Israel to sand. one can not build with lime unless it is mixed with sand, so the nations can not exist or flourish without Israel in the midst of them.

As

The Israelites are compared to stars, to dust, and to sand. There was a man who was efficient in three different handicrafts, a goldsmith, a potter, and a glassblower. Those who respected him alluded to him as the goldsmith; those who were indifferent to him called him the glassblower; and those who had contempt for him named him "the potter." Thus Moses, who loved his flock, calls them (Deut. i.) "the stars of heaven"; Hosea, who was indifferent to them, speaks of them as "the sand on the seashore "; and Balaam, who was their enemy, calls them "the dust of Jacob."

The Israelites are declared to be holy unto the Lord (Jer. ii. 3). It is forbidden to touch holiness, therefore those who persecute them will not escape retribution.

Nisson was the most suitable month, neither too hot nor too cold, nor a rainy month; therefore it was selected for the Exodus.

No one under thirty years of age was eligible for the office of priest.

A child born after seven months of pregnancy can live, but not one of eight months.