JACOB'S LAST WISH
In return for the seventeen years that Jacob had devoted to the bringing up of Joseph,
he was granted seventeen years of sojourn with his favorite son in peace and happiness.
The wicked experience sorrow after joy; the pious must suffer first, and then they are
happy, for all's well that ends well, and God permits the pious to spend the last years of
their lives in felicity.
When Jacob felt his end approach, he summoned Joseph to his bedside, and he told him
all there was in his heart. He called for Joseph rather than one of his other sons,
because he was the only one in a position to execute his wishes.
Jacob said to Joseph: "If I have found grace in thy sight, bury me not, I pray
thee, in Egypt. Only for thy sake did I come down into Egypt, and for thy sake I spoke,
Now I can die. Do this for me as a true service of love, and not because thou art afraid,
or because decency demands it. And when I sleep with my fathers, thou shalt bury me in
their burying-place. Carry me out of the land of idolatry, and bury me in the land where
God hath caused His Name to dwell, and put me to rest in the place in which four husbands
and wives are to be buried, I the last of them."
Jacob desired not to be buried in Egypt for several reasons. He knew that the soil of
Egypt would once swarm with vermin, and it revolted him to think of his corpse exposed to
such uncleanness. He feared, moreover, that his descendants might say, "Were Egypt
not a holy land, our father Jacob had never permitted himself to be buried there,"
and they might encourage themselves with this argument to make choice of Egypt as a
permanent dwelling- place. Also, if his grave were there, the Egyptians might resort to it
when the ten plagues came upon them, and if he were induced to pray for them to God, he
would be advocating the cause of the Lord's enemies. If, on the other hand, he did not
intercede for them, the Name of God would be profaned among the heathen, who would say,
"Jacob is a useless saint!" Besides, it was possible that God might consider
him, the "scattered sheep" of Israel, as a sacrifice for the Egyptians, and
remit their punishment. From his knowledge of the people, another fear was justified, that
his grave would become an object of idolatrous veneration, and the same punishment is
appointed by God for the idols worshipped as for the idolaters that worship them.
If Jacob had good reasons for not wanting his body to rest in the soil of Egypt, he had
equally good reasons for wanting it to rest in the Holy Land. In the Messianic time, when
the dead will rise, those buried in Palestine will awaken to new life without delay, while
those buried elsewhere will first have to roll from land to land through the earth,
hollowed out for the purpose, until they reach the Holy Land, and only then will their
resurrection take place. But over and beyond this, Jacob had an especial reason for
desiring to have his body interred in Palestine. God had said to him at Beth-el, "The
land whereon thou liest, to thee will I give it, and to thy seed," and hence he made
every endeavor to "lie" in the Holy Land, to make sure it would belong to him
and his descendants. Nevertheless he bade Joseph strew some Egyptian earth over his
Jacob expressed these his last wishes three times. Such is the requirement of good
breeding in preferring a request.
In the last period of Jacob's life, one can see how true it is that "even a king
depends upon favors in a strange land." Jacob, the man for the sake of whose merits
the whole world was created, for the sake of whom Abraham was delivered from the fiery
furnace, had to ask services of others while he was among strangers, and when Joseph
promised to do his bidding, he bowed himself before his own son, for it is a true saying,
"Bow before the fox in his day," the day of his power.
He was not satisfied with a simple promise from Joseph, that he would do his wish; he
insisted upon his taking an oath by the sign of the covenant of Abraham, putting a hand
under his thigh in accordance with the ceremony customary among the Patriarchs! But
Joseph said: "Thou treatest me like a slave. With me thou hast no need to require an
oath. Thy command sufficeth." Jacob, however, urged him, saying: "I fear Pharaoh
may command thee to bury me in the sepulchre with the kings of Egypt. I insist that thou
takest an oath, and then I will be at peace." Joseph gave in, though he would
not submit to the ceremony that Eliezer had used to confirm the oath he took at the
request of his master Abraham. The slave acted in accordance with the rules of slavery,
the free man acted in accordance with the dictates of freedom. And in a son that
thing would have been unseemly which was becoming in a slave.
When Joseph swore to bury his father in Palestine, he added the words, "As thou
commandest me to do, so also will I beg my brethren, on my death-bed, to fulfil my last
wish and carry my body from Egypt to Palestine."
Jacob, noticing the Shekinah over the bed's head, where she always rests in a sick
room, bowed himself upon the bed's head, saying, "I thank thee, O Lord my God,
that none who is unfit came forth from my bed, but my bed was perfect." He was
particularly grateful for the revelation God had vouchsafed him concerning his first-born
son Reuben, that he had repented of his trespass against his father, and atoned for it by
penance. He was thus assured that all his sons were men worthy of being the progenitors of
the twelve tribes, and he was blessed with happiness such as neither Abraham nor Isaac had
known, for both of them had had unworthy as well as worthy sons.
Until the time of Jacob death had always come upon men suddenly, and snatched them away
before they were warned of the imminent end by sickness. Once Jacob spoke to God, saying,
"O Lord of the world, a man dies suddenly, and he is not laid low first by sickness,
and he cannot acquaint his children with his wishes regarding all he leaves behind. But if
a man first fell sick, and felt that his end were drawing nigh, he would have time to set
his house in order." And God said, "Verily, thy request is sensible, and thou
shalt be the first to profit by the new dispensation," and so it happened that Jacob
fell sick a little while before his death.
His sickness troubled him grievously, for he had undergone much during his life. He had
worked day and night while he was with Laban, and his conflicts with the angel and with
Esau, though he came off victor from both, had weakened him, and he was not in a condition
to endure the hardships of disease.
THE BLESSING OF EPHRAIM AND MANASSEH
All the years of Jacob's sojourn in Egypt, Asenath, the wife of Joseph, was his
constant nurse. When she saw his end drawing nigh, she spoke to Joseph: "I have heard
that one who is blessed by a righteous man is as though he had been blessed by the
Shekinah. Therefore, bring thy sons hither, that Jacob give them his blessing."
Though Joseph was a devoted and loving son to his father, he was not in constant
attendance upon him, because he wanted to avoid giving him the opportunity of inquiring
into the circumstances of his coming to Egypt. He was apprehensive that Jacob might curse
his sons and bring death upon them, if he discovered the facts connected with their
treacherous dealings with Joseph. He took good care therefore never to be alone with his
father. But as he desired to be kept informed of his welfare, he arranged a courier
service between himself and Jacob.
Now when Joseph received the news of his father's having fallen sick, through his
messenger, as well as through Ephraim, whom Jacob was instructing in the Torah, he
hastened to the land of Goshen, taking his two sons with him. He desired to have certainty
upon five points: Would his father bless his two sons, who were born in Egypt, and, if so,
would he appoint them to be heads of tribes? Would he assign the rights of the first-born
unto himself, and, if so, would he divest Reuben of such rights altogether? And why had
his father buried his mother Rachel by the wayside, and not carried her body to the family
tomb at Machpelah?
Jacob had also entertained doubts on five points, when he was about to emigrate from
Canaan to Egypt: He did not know whether his descendants would lose themselves among the
people of Egypt; whether he would die there and be buried there; and whether he would be
permitted to see Joseph and see the sons of Joseph. God gave him the assurance, saying,
"I will go down with thee into Egypt, and I will surely bring thee up again after thy
death, and thy descendants also, and Joseph shall put his hand upon thine eyes." When
the time approached for the fulfilment of the Divine promise, God appeared unto Jacob, and
He said, "I promised to fulfil thy wish, and the time of fulfilment hath come."
The holy spirit made known to Jacob that Joseph was coming to him, and he
strengthened himself, and sat upon the bed in order to pay due respect to the
representative of the government. Though Joseph was his son, he was also viceroy, and
entitled to special marks of honor. Besides, Jacob desired to make the impression of being
a man in good health. He wanted to avoid the possibility of having his blessing of Joseph
and Joseph's sons questioned as the act of an irresponsible person.
He strengthened himself spiritually as well as physically, by prayer to God, in which
he besought Him to let the holy spirit descend upon him at the time of his giving the
blessing to the sons of Joseph.
When Joseph appeared in the company of his two sons, his father said to him: "In
all the seventeen years thou hast been visiting me, thou didst never bring thy sons with
thee, but now they have come, and I know the reason. If I bless them, I shall act in
opposition to the word of God, who promised to make me the progenitor of twelve tribes,
for if I adopt them as my sons, there will be fourteen tribes. But if I do not bless them,
it will plunge thee in sorrow. So be it, I will bless them. But think not I do it because
thou didst support me all these years. There is quite another reason. When I left my
father's house to go to Haran, I offered up a prayer at Beth-el, and I promised to give
unto God the tenth of all I owned. So far as my material possessions are concerned, I kept
my vow, but I could not give the tithe of my sons, because according to the law I had to
withdraw from the reckoning the four sons, Reuben, Joseph, Dan, and Gad, that are the
first-born children of their mothers. When I returned, God again appeared unto me in
Beth-el, and He said, Be fruitful and multiply. But after this blessing no son was born
unto me except Benjamin alone, and it cannot be but that God meant Manasseh and Ephraim
when He spoke of 'a nation and a company of nations.' If now I have found favor in thy
sight, thy two sons Ephraim and Manasseh, even as Reuben and Simon, shall be mine, and
then I shall be able to give a tenth part of my ten sons unto the Lord, and I shall leave
this world free from the sin of not keeping my vow to the Lord concerning the
Joseph consented to do his father's will, and Jacob tithed his sons, consecrating Levi
to the Holy One, and appointing him to be the chief of his brethren. He enjoined his sons
to have a care that there should never fail them a son of Levi in the priestly succession.
And it happened that. of all the tribes Levi was the only one that never proved faithless
to the covenant of the fathers.
Thus Jacob adopted Manasseh and Ephraim to be his own sons, even as Reuben and Simon
were his sons. They were entitled like the others to a portion in the Holy Land, and like
the others they were to bear standards on their journey through the desert.
Satisfied as to Jacob's intentions concerning his sons, Joseph asked his father about
his mother's burial-place, and Jacob spoke, saying: "As thou livest, thy wish to see
thy mother lying by my side in the grave doth not exceed mine own. I had joy in life only
as long as she was alive, and her death was the heaviest blow that ever fell upon
me." Joseph questioned him: "Perhaps thou didst have to bury her in the way,
because she died during the rainy season, and thou couldst not carry her body through the
rain to our family sepulchre?" "No," replied Jacob, "she died in the
spring time, when the highways are clean and firm." Joseph: "Grant me permission
to take up her body now and place it in our family burial-place." Jacob: "No, my
son, that thou mayest not do. I was unwilling to bury her in the way, but the Lord
commanded it." The reason of the command was that God knew that the Temple would be
destroyed, and Israel would be carried away into banishment, and the exiles would ask the
Patriarchs to intercede for them with God, but God would not hearken unto them. On their
way to the land of the stranger they would pass the grave of Rachel, and they would throw
themselves upon it, and beseech their mother to make intercession for them with God. And
Rachel would pray to God in their behalf: "O Lord of the world, look upon my tears,
and have compassion upon my children. But if Thou wilt not take pity on them, then
indemnify me for the wrong done to me." Unto her prayer God will hearken, and He will
have mercy upon Israel. Therefore was Rachel buried in the way.
Now Jacob desired to bless the sons of Joseph, but the holy spirit made him to see
Jeroboam, the descendant of Ephraim, and Jehu, the descendant of Manasseh, how they would
seduce Israel to idolatry, and the Shekinah forsook him as he was about to lay his hands
upon the heads of his grandsons. He said to Joseph, "Is it possible that thou didst
not marry the mother of thy children according to the law?" Joseph thereupon brought
his wife Asenath to his father, and pointing to her marriage contract, he said, "This
one is my wife, whom I married as is proper, with a marriage contract and due ceremony. I
pray thee, my father, bless my sons if only for the sake of this pious woman."
Jacob bade his grandsons approach close to him, and he kissed and embraced them, in the
hope that his joy in them would lure back the holy spirit, but his hope was vain. Joseph
concluded that the time was not favorable for blessing, and he decided to go away until a
more propitious opportunity presented itself, first, however, proving to his father that
his sons had been initiated in the covenant of Abraham.
Outside of his father's chamber, alone with his sons, he threw himself down before God
and besought Him to show him mercy, and he bade his sons do likewise, saying, "Be not
content with your high station, for worldly honors are but for a time. Entreat God to be
merciful and let the Shekinah descend upon my father, that he bless you both." Then
spake God to the holy spirit: "How long yet shall Joseph suffer? Reveal thyself
quickly, and enter into Jacob, that he may be able to bestow blessings."
In the words of Jacob, "Ephraim and Manasseh, even as Reuben and Simon, shall be
mine," Joseph had noticed his father's preference for his younger son Ephraim. It
made him very anxious about his older son's birthright, and he was careful to put the two
lads before his father in such wise that Manasseh should stand opposite Jacob's right
hand, and Ephraim opposite his left hand. But Ephraim, on account of his modesty, was
destined for greater things than his older brother Manasseh, and God bade the holy spirit
prompt Jacob to give the birthright to Ephraim. Now when Joseph observed his father
put his right hand upon Ephraim's head, he made an attempt to remove it unto Manasseh's
head. But Jacob warded him off, saying: "What, thou wouldst displace my hand against
my will, the hand that overcame the prince of the angel hosts, who is as large as
one-third of the world! I know things not known to thee--I know what Reuben did to
Bilhah, and what Judah did to Tamar. How much more do I know things known to thee!
Thinkest thou I know not what thy brethren did to thee, because thou wouldst betray
nothing whenever I asked thee? I know it, Manasseh also shall become great, the judge
Gideon shall descend from him, but his younger brother will be the ancestor of Joshua, who
will bring the sun and the moon to a standstill, though they have dominion over the whole
earth from end to end." Thus did Jacob set Ephraim the younger above Manasseh the
older, and thus did it remain unto all times. In the list of the generations, Manasseh
comes after Ephraim, and so it was in the allotment of the portions in the Holy Land, and
so it was in the placing of the camps and the standards of the tribes, and in the
dedication of the Tabernacle--everywhere Ephraim preceded Manasseh.
The blessing bestowed upon his grandchildren by Jacob was as follows: "O that it
be the will of God that ye walk in the ways of the Lord like unto my fathers Abraham and
Isaac, and may the angel that hath redeemed me from all evil give his aid unto Joshua
and Gideon, and reveal himself unto them. May your names be named on Israel, and like
unto fishes may you grow into a multitude in the midst of the earth, and as fishes are
protected by the water, so may you be protected by the merits of Joseph."
The words "like unto fishes" were used by Jacob for the purpose of intimating
the manner of death awaiting the Ephraimites, the descendants of Joseph. As fish are
caught by their mouth, so the Ephraimites were in later days to invite their doom by their
peculiar lisp. At the same time, Jacob's words contained the prophecy that Joshua the son
of the man Nun, the "fish," would lead Israel into the Holy Land. And in his
words lay still another prophecy, with reference to the sixty thousand men children begot
in the same night as Moses, all cast into the river with him, and saved for the sake of
his merits. The number of boys thrown to the fishes in the river that night was equal to
the number of men in Israel upon the earth.
Ephraim received a special and separate blessing from his grandfather. Jacob said to
him, "Ephraim, my son, thou art the head of the Academy, and in the days to come my
most excellent and celebrated descendants will be called Ephrati after thee."
Joseph received two gifts from his father. The first was Shechem, the city that Jacob
had defended, with sword and bow, against the depredations of the Amorite kings when they
tried to take revenge upon his sons for the outrage committed there. And the second gift
was the garments made by God for Adam and passed from hand to hand, until they came into
the possession of Jacob. Shechem was his reward, because, with his chastity, he stemmed
the tide of immorality that burst loose in Shechem first of all. Besides, he had a
prior claim upon the city. Shechem, son of Hamor, the master of the city, had given it to
Dinah as a present, and the wife of Joseph, Asenath, being the daughter of Dinah, the city
belonged to him by right.
Adam's clothes Jacob had received from Esau. He had not taken them from his brother by
force, but God had caused them to be given to him as a reward for his good deeds. They had
belonged to Nimrod. Once when the mighty hunter caught Esau in his preserves, and forbade
him to go on the chase, they agreed to determine by combat what their privileges were.
Esau had taken counsel with Jacob, and he had advised him never to fight with Nimrod while
he was clothed in Adam's garments. The two now wrestled with each other, and at the time
Nimrod was not dressed in Adam's clothes. The end was that he was slain by Esau. Thus the
garments worn by Adam fell into the hands of Esau, from him they passed into Jacob's, and
he bequeathed them to Joseph.
Jacob also taught Joseph three signs whereby to distinguish the true redeemer, who
should deliver Israel from the bondage of Egypt. He would proclaim the Ineffable Name,
appoint elders, and use the word Pakod in addressing the people.
THE BLESSING OF THE TWELVE TRIBES
When Joseph and his two sons left Jacob, his brethren, envious of the bountiful
blessings bestowed upon the three, said, "The whole world loveth a favorite of
fortune, and our father hath blessed Joseph thus because he is a ruler of men." Then
spoke Jacob: "They that seek the Lord shall not want any good thing. I have blessings
enough for all."
Jacob summoned his sons from the land of Egypt, and bade them come to him at Raamses,
first, however, commanding them to make themselves clean, that the blessing he was about
to bestow might attach itself to them. Another one of his commands was that they were to
establish an Academy, by the members of which they were to be governed.
When his sons were brought into his presence by the angels, Jacob spoke, saying,
"Take heed that no dissensions spring up among you, for union is the first condition
of Israel's redemption," and he was on the point of revealing the great secret to
them concerning the end of time, but while they were standing around the golden bed
whereon their father lay, the Shekinah visited him for a moment and departed as quickly,
and with her departed also all trace of the knowledge of the great mystery from the mind
of Jacob. He had the same experience as his own father Isaac, who also had loss of
memory inflicted upon him by God, to prevent him from revealing the secret at the end of
time to Esau, when he summoned him to receive his blessing.
The accident made Jacob apprehensive that his sons were not pious enough to be
considered worthy of the revelation concerning the Messianic era, and he said to them,
"Ishmael and the sons of Keturah were the blemished among the issue of my grandfather
Abraham; my father Isaac begot a blemished issue in Esau, and I fear now that among you,
too, there is one that harbors the intention to serve idols." The twelve men spake,
and said: "Hear, O Israel, our father, the Eternal our God is the One Only God. As
thy heart is one and united in avouching the Holy One, blessed be He, to be thy God, so
also are our hearts one and united in avouching Him." Whereto Jacob responded,
"Praised be the Name of the glory of His majesty forever and ever!" And
although the whole mystery of the Messianic time was not communicated to the sons of
Jacob, yet the blessing of each contained some reference to the events of the future.
These were the words addressed by Jacob to his oldest son: "Reuben, thou art my
first-born, my might, and the beginning of my strength! Thy portion should have been three
crowns. Thou shouldst have had the double heritage of thy primogeniture, and the priestly
dignity, and the royal power. But by reason of thy sin, the birthright is conferred upon
Joseph, kingship upon Judah, and the priesthood upon Levi. My son, I know no healing
remedy for thee, but the man Moses, who will ascend to God, he will make thee whole, and
God will forgive thy sin. I bless thee--may thy descendants be heroes in the Torah
and heroes in war. Though thou must lose thy birthright, yet wilt thou be the first
to enter into possession of thy allotment in the Holy Land, and in thy territory shall be
the first of the cities of refuge, and always shall thy name stand first in the list of
the families of the tribes. Yea, thou shalt also be the first whose heritage will be
seized by the enemy, and the first to be carried away into the lands of exile."
After Reuben had had his "ears pulled" thus, he retired, and Jacob called his
sons Simon and Levi to his side, and he addressed them in these words: "Brethren ye
were of Dinah, but not of Joseph, whom you sold into slavery. The weapons of violence
wherewith ye smote Shechem were stolen weapons, for it was not seemly for you to draw the
sword. That was Esau's portion. To him was it said, By thy sword shalt thou live. Into the
council of the tribe of Simon my soul will not come when they foregather at Shittim to do
vicious deeds, and my glory will not be united unto the assembly of Korah, the descendants
of Levi. In their anger Simon and Levi slew the prince of Shechem, and in their self-will
they sold Joseph the bull into slavery. Accursed was the city of Shechem when they entered
to destroy it. If they remain united, no ruler will be able to stand up before them, no
war will prosper against them. Therefore will I divide and scatter their possession among
the possessions of the other tribes. The descendants of Simon will many of them be poor
men, who will wander from tribe to tribe and beg for bread, and also Levi's tribe will
gather its tithes and gifts from all the others."
The words of Jacob, "I will divide them in Jacob," spoken of Simon and Levi,
were fulfilled on Simon in particular. When twenty-four thousand of Simon fell at Shittim,
the widows they left behind married husbands of all the other tribes. Nevertheless Jacob
did not dismiss Simon and Levi without blessing them; the tribe of Simon was to bring
forth the teachers and the beadles needed by all Israel, and Levi, the scholars that would
expound the Torah and render decisions according to its teachings.
When the remaining sons of Jacob heard the rebukes dealt out by their father to these
three, they feared to hear like reproaches, and they tried to slip away from his presence.
Especially Judah was alarmed, that his father might taunt him with his trespass touching
Tamar. But Jacob spoke thus to him: "Judah, thou dost deserve thy name. Thy mother
called thee Jehudah, because she gave praise to God at thy birth, and so shall thy
brethren praise thee, and they all will call themselves by thy name. And as thou didst
confess thy sin openly, so also thy descendants, Achan, David, and Manasseh, will make
public avowal of their sins, and the Lord will hear their prayer. Thy hands will send
darts after the fleeing foe, and thy father's sons shall pay thee respect. Thou hast the
impudence of a dog and the bravery of a lion. Thou didst save Joseph from death, and Tamar
and her two sons from the flames. No people and no kingdom will be able to stand up
against thee. Rulers shall not cease from the house of Judah, nor teachers of the law from
his posterity, until his descendant Messiah come, and the obedience of all peoples be unto
him. How glorious is Messiah of the House of Judah! His loins girded, he will go out to do
battle with his enemies. No king and no ruler will prevail against him. The mountains will
be dyed red with their blood, and the garments of Messiah will be like the garments of him
that presseth wine. The eyes of Messiah will be clearer than pure wine, for they will
never behold unchastity and bloodshed; and his teeth will be whiter than milk, for never
will they bite aught that is taken by violence."
Though Issachar was the older, Zebulon came next to be blessed, as a reward for the
sacrifice he had made for his brother's sake, for when Issachar chose the study of the
Torah as his vocation, Zebulon decided to devote himself to business and support his
brother with the profits of his trade, that he might give himself up to the law
undisturbed. His blessing was that he would conquer the seacoast as far as
"Issachar," said Jacob, "will take upon himself the burden of the study
of the Torah, and all the other tribes will come to him and ask him to decide their doubts
on legal questions, and his descendants will be the members of the Sanhedrin and the
scholars that will occupy themselves with fixing the calendar." Jacob blessed
Issachar also with the blessing, that the fruits of his land should be exceedingly large,
and this brought a heavenly as well as an earthly profit in its train, for when the
heathen to whom the fruits were sold marvelled thereat, the Jewish merchants explained
that their extraordinary size was due to the merits of the tribe of Issachar, whom God
rewarded for their devotion to the Torah, and thus many of the heathen were induced to
convert to Judaism.
In blessing Dan, Jacob's thoughts were occupied chiefly with his descendant Samson,
who, like unto God, without any manner of assistance, conferred victory upon his people.
Jacob even believed the strong, heroic man to be the Messiah, but when Samson's death was
revealed to him, he exclaimed, "I wait for Thy salvation, O Lord, for Thy help is
unto all eternity, while Samson's help is only for a time. The redemption"
continued Jacob, "will not be accomplished by Samson the Danite, but by Elijah the
Gadite, who will appear at the end of time."
Asher's blessing was the beauty of his women, who would be sought in marriage by kings
and high priests.
In Naphtali's land all fruits would ripen quickly, and they would be brought as
presents to kings, and gain royal favor for the givers. This blessing was fulfilled in the
plain of Gennesaret. At the same time Naphtali's blessing was a prophecy concerning
his descendant Deborah, who was like a hind let loose against Sisera to conquer him, and
she gave goodly words in her song of Israel's victory. Naphtali himself deserved the
description applied to Deborah, for he was swift as a hart to do the will of God, and he
was a fleet messenger unto his father and the tribes. They sent him whithersoever they
would, and he executed their errands with dispatch. He served the brethren of Joseph
as herald, to announce unto Jacob the glad tidings, "Joseph is yet alive," and
when the stricken father saw him approach, he said, "Lo, here cometh Naphtali the
lovable, who proclaimeth peace."
Joseph's blessing exceeded the blessing of all his brethren. Jacob spoke: "O son
whom I bred up, Joseph, whom I raised, and who wast strong to resist the enticements of
sin, thou didst conquer all the magicians and the wise men of Egypt by thy wisdom and thy
pious deeds. The daughters of princes cast their jewels before thee, to draw thine eyes
upon them when thou didst pass through the land of Egypt, but thou didst not look their
way, and therefore wast thou made the father of two tribes. The magicians and the wise men
of Egypt sought to defame thee before Pharaoh and slander thee, but thou didst set thy
hope in the Almighty. Therefore may He who appeared unto me as El Shaddai bless thee and
grant thee fertile soil and much cattle. May the blessing thy father giveth thee now, and
the blessing that his fathers Abraham and Isaac gave him, and that called forth the envy
of the great of the world, Ishmael, Esau, and the sons of Keturah--may all these blessings
be a crown upon the head of Joseph, and a chain upon the neck of him that was the ruler of
Egypt, and yet diminished not the honor due to his brethren."
The slander of which Jacob spoke referred to what Potiphar had said of Joseph before
Pharaoh. He had complained, saying, "Why didst thou appoint my slave, whom I did buy
for twenty pieces of silver, to be ruler over the Egyptians?" Joseph had then taken
up his own defense, saying: "When thou didst buy me as a slave, thou didst commit a
capital crime. Only a descendant of Canaan may be sold as a slave, and I am a descendant
of Shem, and a prince besides. If thou wilt convince thyself of the truth of my words, do
but compare me with the likeness of my mother Sarah that Pharaoh had made of her!"
They brought Sarah's likeness, and, verily, it appeared that Joseph resembled his
ancestress, and all were convinced of his noble lineage.
The blessing that Jacob bestowed upon Benjamin contains the prophecy that his tribe
would provide Israel with his first ruler and his last ruler, and so it was, for Saul and
Esther both belonged to the tribe of Benjamin. Likewise Benjamin's heritage in the Holy
Land harbors two extremes: Jericho ripens its fruits earlier than any other region in
Palestine, while Beth-el ripens them latest. In Benjamin's blessing, Jacob referred also
to the service in the Temple, because the Holy Place was situated in the territory of
Benjamin. And when Jacob called his youngest son a wolf that ravineth, he was thinking of
the judge Ehud, the great scholar, a Benjamite, who conquered Eglon king of Moab, and also
he had in mind the Benjamites that captured their wives by cunning and force.
Again, if he called Benjamin a wolf, Judah a lion, and Joseph a bull, he wanted to
point to the three kingdoms known as wolf, lion, and bull, the doom of which was and will
be sealed by the descendants of his three sons: Babylon, the kingdom of the lion, fell
through the hands of Daniel of the tribe of Judah; Media, the wolf, found its master in
the Benjamite Mordecai; and the bull Joseph will subdue the horned beast, the kingdom of
wickedness, before the Messianic time.
THE DEATH OF JACOB
After Jacob had blessed each of his sons separately, he addressed himself to all of
them together, saying: "According to my power did I bless you, but in future days a
prophet will arise, and this man Moses will bless you, too, and he will continue my
blessings where I left off." He added, besides, that the blessing of each tribe
should redound to the good of all the other tribes: the tribe of Judah should have a share
in the fine wheat of the tribe of Benjamin, and Benjamin should enjoy the goodly barley of
Judah. The tribes should be mutually helpful, one to another.
Moreover, he charged them not to be guilty of idolatry in any form or shape and not to
let blasphemous speech pass their lips, and he taught them the order of transporting his
bier, thus: "Joseph, being king, shall not help to bear it, nor shall Levi, who
is destined to carry the Ark of the Shekinah. Judah, Issachar, and Zebulon shall grasp its
front end, Reuben, Simon, and Gad its right side, Ephraim, Manasseh, and Benjamin the
hindmost end, and Dan, Asher, and Naphtali its left side." And this was the order in
which the tribes, bearing each its standard, were to march through the desert, the
Shekinah dwelling in the midst of them.
Jacob then spake to Joseph, saying: "And thou, my son Joseph, forgive thy brethren
for their trespass against thee, forsake them not, and grieve them not, for the Lord hath
put them into thine hands, that thou shouldst protect them all thy days against the
Also he admonished his sons, saying that the Lord would be with them if they walked in
His ways, and He would redeem them from the hands of the Egyptians. "I know," he
continued, "great suffering will befall your sons and your grandsons in this land,
but if you will obey God, and teach your sons to know Him, then He will send you a
redeemer, who will bring you forth out of Egypt and lead you into the land of your
In resignation to the will of God, Jacob awaited his end, and death enveloped him
gently. Not the Angel of Death ended his life, but the Shekinah took his soul with a kiss.
Beside the three Patriarchs, Abraham, Isaac, and Jacob, only Moses, Aaron, and Miriam
breathed their last in this manner, through the kiss of the Shekinah. And these six,
together with Benjamin, are the only ones whose corpses are not exposed to the ravages of
the worms, and they neither corrupt nor decay.
Thus Jacob departed this world, and entered the world to come, a foretaste of which he
had enjoyed here below, like the other two Patriarchs, and none beside among men. In
another respect their life in this world resembled their life in the world to come, the
evil inclination had no power over them, either here or there, wherein David resembled
Joseph ordered his father's body to be placed upon a couch of ivory, covered with gold,
studded with gems, and hung with drapery of byssus and purple. Fragrant wine was poured
out at its side, and aromatic spices burnt next to it. Heroes of the house of Esau,
princes of the family of Ishmael, and the lion Judah, the bravest of his sons, surrounded
the sumptuous bier of Jacob. "Come," said Judah to his brethren, "let us
plant a high cedar tree at the head of our father's grave, its top shall reach up to the
skies, its branches shall shade all the inhabitants of the earth, and its roots shall grow
down deep into the earth, unto the abyss. For from him are sprung twelve tribes, and from
him will arise kings and rulers, chapters of priests prepared to perform the service of
the sacrifices, and companies of Levites ready to sing psalms and play upon sweet
The sons of Jacob tore their garments and girded their loins with sackcloth, threw
themselves upon the ground, and strewed earth upon their heads until the dust rose in a
high cloud. And when Asenath, the wife of Joseph, heard the tidings of Jacob's death, she
came, and with her came the women of Egypt, to weep and mourn over him. And the men of
Egypt that had known Jacob repaired thither, and they mourned day after day, and also many
journeyed down into Egypt from Canaan, to take part in the seventy days' mourning made for
The Egyptians spake to one another, saying, "Let us lament for the pious man
Jacob, because the affliction of the famine was averted from our land on account of his
merits," for instead of ravaging the land for forty-two years according to the decree
of God, the famine had lasted but two years, and that was due to the virtues of
Joseph ordered the physicians to embalm the corpse. This he should have refrained from
doing, for it was displeasing to God, who spoke, saying: "Have I not the power to
preserve the corpse of this pious man from corruption? Was it not I that spoke the
reassuring words, Fear not the worm, O Jacob, thou dead Israel?" Joseph's punishment
for this useless precaution was that he was the first of the sons of Jacob to suffer
death. The Egyptians, on the other hand, who devoted forty days to embalming the
corpse and preparing it for burial, were rewarded for the veneration they showed. Before
He destroyed their city, God gave the Ninevites a forty days' respite on account of their
king, who was the Pharaoh of Egypt. And for the three score and ten days of mourning that
the heathen made for Jacob, they were recompensed at the time of Ahasuerus. During seventy
days, from the thirteenth of Nisan, the date of Haman's edict ordering the extermination
of the Jews, until the twenty-third of Siwan, when Mordecai recalled it, they were
permitted to enjoy absolute power over the Jews.
When all preparations for the burial of Jacob had been completed, Joseph asked
permission of Pharaoh to carry the body up into Canaan. But he did not himself go to put
his petition before Pharaoh, for he could not well appear before the king in the garb of a
mourner, nor was he willing to interrupt his lamentation over his father for even a brief
space and stand before Pharaoh and prefer his petition. He requested the family of Pharaoh
to intercede for him with the king for the additional reason that he was desirous of
enlisting the favor of the king's relations, lest they advise Pharaoh not to fulfil his
wish. He acted according to the maxim, "Seek to win over the accuser, that he cause
thee no annoyance."
Joseph applied first to the queen's hairdresser, and she influenced the queen to favor
him, and then the queen put in a good word for him with the king. At first Pharaoh
refused the permission craved by Joseph, who, however, urged him to consider the solemn
oath he had given his dying father, to bury him in Canaan. Pharaoh desired him to seek
absolution from the oath. But Joseph rejoined, "Then will I apply also for absolution
from the oath I gave thee," referring to an incident in his earlier history. The
grandees of Egypt had advised Pharaoh against appointing Joseph as viceroy, and they did
not recede from this counsel until Joseph, in his conversation with the Egyptian king,
proved himself to be master of the seventy languages of the world, the necessary condition
to be fulfilled before one could become ruler over Egypt. But the conversation proved
something else, that Pharaoh himself was not entitled to Egyptian kingship, because he
lacked knowledge of Hebrew. He feared, if the truth became known, Joseph would be raised
to his own place, for he knew Hebrew beside all the other tongues. In his anxiety and
distress, Pharaoh made Joseph swear an oath never to betray the king's ignorance of
Hebrew. Now when Joseph threatened to have himself absolved from this oath as well as the
one to his dying father, great terror overwhelmed him, and he speedily granted Joseph
permission to go up to Canaan and bury his father there.
Moreover, Pharaoh issued a decree in all parts of the land menacing those with death
who would not accompany Joseph and his brethren upon their journey to Canaan with their
father's remains, and accordingly the procession that followed the bier of Jacob was made
up of the princes and nobles of Egypt as well as the common people. The bier was
borne by the sons of Jacob. In obedience to his wish not even their children were allowed
to touch it. It was fashioned of pure gold, the border thereof inlaid with onyx
stones and bdellium, and the cover was gold woven work joined to the bier with threads
that were held together with hooks of onyx stones and bdellium. Joseph placed a large
golden crown upon the head of his father, and a golden sceptre he put in his hand,
arraying him like a living king.
The funeral cortege was arranged in this order: First came the valiant men of Pharaoh
and the valiant men of Joseph, and then the rest of the inhabitants of Egypt. All were
girt with swords and clothed in coats of mail, and the trappings of war were upon them.
The weepers and mourners walked, crying and lamenting, at some distance from the bier, and
the rest of the people went behind it, while Joseph and his household followed together
after it, with bare feet and in tears, and Joseph's servants were close to him, each man
with his accoutrements and weapons of war. Fifty of Jacob's servants preceded the bier,
strewing myrrh upon the road in passing, and all manner of perfumes, so that the sons of
Jacob trod upon the aromatic spices as they carried the body forward.
Thus the procession moved on until it reached Canaan. It halted at the threshing-floor
of Atad, and there they lamented with a very great and sore lamentation. But the
greatest honor conferred upon Jacob was the presence of the Shekinah, who accompanied the
The Canaanites had no intention at first to take part in the mourning made for Jacob,
but when they saw the honors shown him, they joined the procession of the Egyptians,
loosing the girdles of their garments as a sign of grief. Also the sons of Esau,
Ishmael, and Keturah appeared, though their design in coming was to seize the opportunity
and make war upon the sons of Jacob, but when they saw Joseph's crown suspended from the
bier, the Edomite and Ishmaelite kings and princes followed his example, and attached
theirs to it, too, and it was ornamented with thirty-six crowns.
Nevertheless the conflict was not averted; it broke out in the end between the sons of
Jacob and Esau and his followers. When the former were about to lower the body of their
father into the Cave of Machpelah, Esau attempted to prevent it, saying that Jacob had
used his allotted portion of the tomb for Leah, and the only space left for a grave
belonged to himself. For, continued Esau, "though I sold my birthright unto Jacob, I
yet have a portion in the tomb as a son of Isaac." The sons of Jacob, however, were
well aware of the fact that their father had acquired Esau's share in the Cave, and they
even knew that a bill of sale existed, but Esau, assuming properly that the document was
left behind in Egypt, denied that any such had ever been made out, and the sons of Jacob
sent Naphtali, the fleet runner, back to Egypt to fetch the bill. Meantime, while this
altercation was going on between Esau and the others, Hushim the son of Dan arose and
inquired in astonishment why they did not proceed with the burial of Jacob, for he was
deaf and had not understood the words that had passed between the disputants. When he
heard what it was all about, and that the ceremonies were interrupted until Naphtali
should return from Egypt with the bill of sale, he exclaimed, with indignation, "My
grandfather shall lie here unburied until Naphtali comes back!" and he seized a club
and dealt Esau a vigorous blow, so that he died, and his eyes fell out of their sockets
and dropped upon Jacob's knees, and Jacob opened his own eyes and smiled. Esau being dead,
his brother's burial could proceed without hindrance, and Joseph interred him in the Cave
of Machpelah in accordance with his wish.
His other children had left all arrangements connected with the burial of their
father's body to their brother Joseph, for they reflected that it was a greater honor for
Jacob if a king concerned himself about his remains rather than simple private
The head of Esau, as he lay slain by the side of Jacob's grave, rolled down into the
Cave, and fell into the lap of Isaac, who prayed to God to have mercy upon his son, but
his supplications were in vain. God spoke, saying, "As I live, he shall not behold
the majesty of the Lord."
THE SONS OF JACOB AT WAR WITH THE SONS OF ESAU
Jacob having been interred with royal pomp, and the seven days' period of mourning
over, the conflict between the sons of Jacob and the sons of Esau broke out anew. In the
skirmish that had ensued when Esau advanced a claim upon a place in the Cave of Machpelah,
while his brother's remains still lay unburied, he lost forty of his men, and after his
death fortune favored his sons as little. Eighty of their followers were slain, while of
the sons of Jacob not one was lost. Joseph succeeded in capturing Zepho the son of Eliphaz
and fifty of his men, and he clapped them in chains and carried them off to Egypt.
Thereupon the rest of the attacking army led by Eliphaz fled to Mount Seir, taking with
them the headless corpse of Esau, to bury it in his own territory. The sons of Jacob
pursued after them, but they slew none, out of respect for the remains of Esau.
On the third day a great army gathered together, consisting of the inhabitants of Seir
and the children of the East, and they marched down into Egypt with the purpose of making
war upon Joseph and his brethren. In the battle that came off, this army was almost
totally destroyed, not less than six hundred thousand men were mowed down by Joseph and
his warriors, and the small remnant fled precipitately. Returned to their own country
after this fatal campaign, the sons of Esau and the sons of Seir fell to quarrelling among
themselves, and the sons of Seir demanded that their former allies leave the place,
because it was they that had brought misfortune upon the country.
The sons of Esau thereupon dispatched a messenger in secret to their friend Agnias,
king of Africa, begging his aid against the sons of Seir. He granted their request, and
sent them troops consisting of foot-soldiers and mounted men. The sons of Seir, on their
part, also sought allies, and they secured the help of the children of the East, and of
the Midianites, who put warriors at their disposal. In the encounters that ensued between
the hostile forces, the sons of Esau were defeated again and again, partly on account of
treachery in their own ranks, for their men sometimes deserted to the enemy while the
combat was on. At last, however, in the battle that took place in the desert of Paran, the
sons of Esau gained a decisive victory. They massacred all the warriors of the sons of
Seir, and the Midianites and the children of the East were put to flight.
Thereafter the sons of Esau returned to Seir, and they slew all the inhabitants of the
place, men, women, and children, sparing only fifty lads and maidens. The former they used
as slaves, and the latter they took to wife. They also enriched themselves with the
spoils, seizing all the possessions of the sons of Seir, and the whole land was divided
among the five sons of Esau. Now these descendants of Esau determined to put a king over
themselves, but in consequence of the treachery committed during the war there prevailed
such hatred and bitterness among them that they decided never to appoint a ruler from
their own people. Their choice fell upon Bela, the son of Beor, one of the warriors sent
to them by King Agnias. His peer could not be found among the allied troops for bravery,
wisdom, and handsome appearance. They set the royal crown upon his head, built a palace
for him, and gave him gifts of silver, gold, and gems, until he lived in great opulence.
He reigned happily for thirty years, and met his death then in a war against Joseph and
This war came about because the sons of Esau could not banish from their memory the
disgrace of the defeat inflicted upon them by Joseph and his people. Having enlisted the
aid of Agnias, and of the Ishmaelites and other nations of the East, they set forth on a
second campaign against Egypt, in the hope of delivering Zepho and his followers from the
hands of Joseph. In spite of their enormous host--they had no less than eight hundred
thousand men of infantry and cavalry--they were defeated at Raamses by Joseph and his
brethren and their little company of six hundred men. Beside their king Bela, they left
one-fourth of their army upon the field. The loss of their king discouraged them
grievously, and they took to flight, hard pressed by Joseph, who cut down many of the
When he returned from the battle, Joseph ordered manacles and fetters to be put upon
Zepho and his followers, and their captivity was made more bitter unto them than it had
The sons of Esau appointed Jobab of Bozrah to succeed their dead king Bela. His reign
lasted ten years, but they desisted from all further attempts at waging war with the sons
of Jacob. Their last experience with them had been too painful, but the enmity they
cherished against them was all the fiercer, and their hatred never abated.
Their third king was Husham, and he ruled over them for twenty years. During his reign
Zepho succeeded in making good his escape from Egypt. He was received kindly by Agnias,
king of Africa, and appointed commander-in-chief of his troops. He used every means of
persuasion to induce his sovereign lord to enter into a war with Egypt, but in vain, for
Agnias was only too well acquainted with the strength and heroism of the sons of Jacob.
For many years he resisted Zepho's arguments and blandishments. Indeed, as it was, Agnias
had his hands full with other warlike enterprises. It had happened about this time that a
man of the land of Kittim, 'Uzi by name, whom his countrymen venerated as a god, died in
the city of Pozimana, and he left behind a fair and clever daughter. Agnias heard of
Yaniah's beauty and wisdom, and he sued for her hand, and his request was granted him by
the people of Kittim.
The messengers of Agnias were hastening away from Kittim, bearing to their master the
promise of the inhabitants that Yaniah should become his wife, when Turnus, king of
Benevento, arrived on the same errand. His suit was rejected, for the people of Kittim
were afraid-to break the promise given to Agnias. In his anger, Turnus went to Sardinia to
make war upon King Lucus, a brother of Agnias, intending to deal with the latter as soon
as the other was rendered harmless. Hearing of the design hatched by Turnus, Agnias
hastened to Sardinia to the assistance of his brother, and a battle took place in the
Valley of Campania. Against Turnus were arrayed Agnias, his brother Lucus, and the son of
the latter, Niblos, whom his father had appointed commander-in-chief of the Sardinian
troops. In the first encounter, Turnus was the victor, and the Sardinians lost their
general Niblos. But in the second engagement the army of Turnus was routed completely, and
he himself was left dead on the field. His army fled, pursued closely by Agnias as far as
the cross-road between Rome and Albano. Niblos' body was put inside of a golden statue,
and his father erected a high tower over his grave, and another over the grave of Turnus,
and these two buildings, connected by a marble pavement, stand opposite to each other, on
the cross-road at which Agnias left off from following after the fugitive army.
The king of Africa went on to the city of Benevento, but he took no harsh measures
against it and its inhabitants, because it belonged to the land of Kittim at that time.
Thenceforth, however, bands of soldiers from Africa made incursions, now and again, into
the land of Kittim, under the lead of Zepho, the captain of the African army. Agnias
meantime went to Pozimana, to solemnize his marriage with Yaniah, and he returned with her
to his capital in Africa.
ZEPHO KING OF KITTIM
All this time Zepho did not leave off urging Agnias to invade Egypt, and he succeeded
finally in persuading the king to consider his wish, and a great army was equipped against
Egypt and the sons of Jacob. Among the shield- bearers was Balaam, the fifteen year old
son of Beor, a wise youth and an adept in magic, and the king bade him acquaint him with
the issue of the war upon which they were entering. Balaam took wax and moulded the
figures of men, to represent the army of Agnias and the army of the Egyptians, and he
plunged them into magic water and let them swim, and it appeared that the African army was
subdued by the Egyptians. Agnias accordingly gave up the campaign, and Zepho, seeing that
his sovereign could not be persuaded into war with the sons of Jacob, fled the country and
betook himself to Kittim.
The people of Kittim received him with great honors, and they offered him much money to
stay with them and conduct their wars. It happened once while Zepho was in the mountains
of Koptiziah, where the inhabitants of Kittim had taken refuge before the troops of the
African king, that he had to go on a search for an ox that had strayed away, and he
discovered a cave the opening of which was barred by a great stone. He shivered the stone
in pieces, and entering the cave he saw an animal formed like a man above and a he-goat
below, and he killed the strange beast, which was in the very act of devouring his lost
ox. There was great rejoicing among the people of Kittim, for the monster had long been
doing havoc among their cattle, and in gratitude they set aside one day of the year, which
they called by Zepho's name, in honor of their liberator, and all the people brought him
presents and offered sacrifices to him.
At this time it came to pass that Yaniah, the wife of King Agnias, fell into a grievous
sickness, and the physicians ascribed her illness to the climate, and to the water of
Africa, to which she, a native of the land of Kittim, could not get accustomed, because
she had been in the habit of using the water of the river Forma, which her forefathers had
drawn to her house through a conduit. Agnias sent to the land of Kittim and had some of
the water of the Forma brought to Africa. Finding it much lighter than the water of his
own country, he built a huge canal from the land of Kittim. to Africa, and the queen
henceforth had all the Forma water she needed. Besides, he took earth and stone from
Kittim, and built a palace for Yaniah, and she recovered from her illness.
Meantime Zepho had won a decisive victory over the African troops that had made an
incursion into the land of Kittim, and the people chose him as king. His first undertaking
was a campaign against the sons of Tubal and the Islands of the Sea, and again he was
successful, he subdued them completely. On his return, the people built a great palace for
Zepho, and they renewed his kingship, and he continued until his death to reign as king of
Kittim and of Italy.
During the first thirteen years of his reign, the Africans made no attempt to disturb
the peace of Kittim, but then they invaded the land, only to be severely repulsed by
Zepho, who pursued the troops up to the very borders of Africa, and Agnias the king was in
such consternation that he did not venture to make reprisals for some time. When he
finally made a second attempt, his troops were annihilated by Zepho down to the very last
man. Now Agnias, in despair, assembled all the inhabitants of Africa, as numerous as the
sand on the sea-shore, and he united his great host with the army of his brother Lucus,
and thus he made his third attempt upon Zepho and the people of the land of Kittim.
Alarmed, Zepho wrote to his brethren in Seir, and entreated their king Hadad to send
him aid. But the people of Seir had concluded an alliance with Agnias as far back as under
their first king Bela, and they refused Zepho's request, and the king of Kittim had to
face the host of eight hundred thousand men mustered by Agnias with his little band of
three thousand. Then the people of Kittim spake to their king Zepho, saying: "Pray
for us unto the God of thy ancestors. Peradventure He may deliver us from the hand of
Agnias and his army, for we have heard that He is a great God, and He delivers all that
trust in Him." Zepho prayed unto the Lord, saying: "O Lord, God of Abraham and
Isaac, my fathers, this day may it be made known that Thou art a true God, and all the
gods of the nations are vain and useless. Remember now this day unto me Thy covenant with
Abraham our father, which our ancestors related unto us, and do graciously with me this
day for the sake of Abraham and Isaac, our fathers, and save me and the sons of Kittim
from the hand of the king of Africa, who hath come against us for battle."
God gave ear unto Zepho's prayer, and in the first day's battle one-half of the African
army fell. Agnias forthwith dispatched a decree to his country, ordering, on penalty of
death and confiscation of property, that all the males of the land, including boys that
bad passed their tenth year, were to join the army and fight against the people of Kittim.
In spite of these new accessions, three hundred thousand strong, Agnias was beaten again
by Zepho in the second battle. The African general Sosipater having fallen slain, the
troops broke into flight, at their head Agnias with Lucus the brother and Asdrubal the son
of Agnias. After this dire defeat the Africans made no further attempt to disturb the
peace of Kittim, and their incursions ceased forever.
In spite of the great victory that Zepho had won with the help of God, the king of
Kittim walked in the idolatrous ways of the people whom he ruled, and in the ways of the
sons of Esau, for, as saith the proverb of the ancients, "Out of the wicked cometh
forth wickedness," and Zepho was not other than the rest of the sons of Esau.
The severe defeat inflicted upon Agnias drove Balaam from Africa to Kittim, and he was
received with great honors by Zepho, who welcomed him on account of his deep wisdom.
Now Zepho thought the time had arrived for him to carry out his plan of vengeance
against the posterity of Jacob, all the more as in the meantime Joseph had died, and also
his brethren and the valiant men of Pharaoh had passed away. He was joined in the
enterprise by Hadad, the king of Edom, and by the nations of the East and the Ishmaelites.
The allied army was so vast that the space it covered as it stood in rank and file was
equal to a three days' journey. It formed in battle array in the Valley of Pathros, and it
was met by three hundred thousand Egyptians and one hundred and fifty Israelites from
Goshen. But the Egyptians did not trust the Israelites, they feared their defection to the
sons of Esau and Ishmael. They therefore made an agreement with them that the Israelites
were not to come to the help of the Egyptians until it appeared that the enemy were
getting the upper hand
Zepho, who had a high opinion of Balaam's ability, desired him to use his magic arts
and find out what would be the outcome of the war, but Balaam's knowledge failed him, he
could not satisfy the king's wish. The Egyptians got the worst of the first encounter
between the two hostile armies, but the aspect of things changed as soon as they summoned
the Israelites to aid them. The Israelites prayed to God to support them with His help,
and the Lord heard their prayer. Then they threw themselves upon Zepho and his allies, and
after they had cut down several thousand men, such dismay and confusion took hold of the
enemy that they fled hastily, pursued by the Israelites as far as the boundary of the
country. The Egyptians, instead of coming to the assistance of the Israelites, had taken
to flight, leaving the small band of their allies to dispose of the huge host of their
adversaries. Embittered by such treatment, the Israelites slew as many as two hundred
Egyptians, under the pretext that they thought they belonged to the enemy.
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