The Legends of the Jews, vol 1 - Louis Ginzberg (epub ebook reader txt) 📗

Wherever a man chances to die, and wheresoever he is buried, there will he return to the earth from which he sprang. Also, the dust was of various colors—red, black, white, and green—red for the blood, black for the bowels, white for the bones and veins, and green for the pale skin.

At this early moment the Torah interfered. She addressed herself to God: “O Lord of the world! The world is Thine, Thou canst do with it as seemeth good in Thine eyes. But the man Thou art now creating will be few of days and full of trouble and sin. If it be not Thy purpose to have forbearance and patience with him, it were better not to call him into being.” God replied, “Is it for naught I am called long-suffering and merciful?”[15]

The grace and lovingkindness of God revealed themselves particularly in His taking one spoonful of dust from the spot where in time to come the altar would stand, saying, “I shall take man from the place of atonement, that he may endure.”[19]

THE SOUL OF MAN

The care which God exercised in fashioning every detail of the body of man is as naught in comparison with His solicitude for the human soul. The soul of man was created on the first day, for it is the spirit of God moving upon the face of the waters. Thus, instead of being the last, man is really the first work of creation.[17]

This spirit, or, to call it by its usual name, the soul of man, possesses five different powers. By means of one of them she escapes from the body every night, rises up to heaven, and fetches new life thence for man.[18]

With the soul of Adam the souls of all the generations of men were created. They are stored up in a promptuary, in the seventh of the heavens, whence they are drawn as they are needed for human body after human body.[19]

The soul and body of man are united in this way: When a woman has conceived, the Angel of the Night, Lailah, carries the sperm before God, and God decrees what manner of human being shall become of it—whether it shall be male or female, strong or weak, rich or poor, beautiful or ugly, long or short, fat or thin, and what all its other qualities shall be. Piety and wickedness alone are left to the determination of man himself. Then God makes a sign to the angel appointed over the souls, saying, “Bring Me the soul so-and-so, which is hidden in Paradise, whose name is so-and-so, and whose form is so-and-so.” The angel brings the designated soul, and she bows down when she appears in the presence of God, and prostrates herself before Him. At that moment, God issues the command, “Enter this sperm.” The soul opens her mouth, and pleads: “O Lord of the world! I am well pleased with the world in which I have been living since the day on which Thou didst call me into being. Why dost Thou now desire to have me enter this impure sperm, I who am holy and pure, and a part of Thy glory?” God consoles her: “The world which I shall cause thee to enter is better than the world in which thou hast lived hitherto, and when I created thee, it was only for this purpose.” The soul is then forced to enter the sperm against her will, and the angel carries her back to the womb of the mother.

Two angels are detailed to watch that she shall not leave it, nor drop out of it, and a light is set above her, whereby the soul can see from one end of the world to the other. In the morning an angel carries her to Paradise, and shows her the righteous, who sit there in their glory, with crowns upon their heads. The angel then says to the soul, “Dost thou know who these are?” She replies in the negative, and the angel goes on: “These whom thou beholdest here were formed, like unto thee, in the womb of their mother. When they came into the world, they observed God’s Torah and His commandments. Therefore they became the partakers of this bliss which thou seest them enjoy. Know, also thou wilt one day depart from the world below, and if thou wilt observe God’s Torah, then wilt thou be found worthy of sitting with these pious ones. But if not, thou wilt be doomed to the other place.”

In the evening, the angel takes the soul to hell, and there points out the sinners whom the Angels of Destruction are smiting with fiery scourges, the sinners all the while crying out Woe!

Woe! but no mercy is shown unto them. The angel then questions the soul as before, “Dost thou know who these are?” and as before the reply is negative. The angel continues: “These who are consumed with fire were created like unto thee. When they were put into the world, they did not observe God’s Torah and His commandments. Therefore have they come to this disgrace which thou seest them suffer. Know, thy destiny is also to depart from the world. Be just, therefore, and not wicked, that thou mayest gain the future world.”

Between morning and evening the angel carries the soul around, and shows her where she will live and where she will die, and the place where she will buried, and he takes her through the whole world, and points out the just and the sinners and all things. In the evening, he replaces her in the womb of the mother, and there she remains for nine months.

When the time arrives for her to emerge from the womb into the open world, the same angel addresses the soul, “The time has come for thee to go abroad into the open world.” The soul demurs, “Why dost thou want to make me go forth into the open world?” The angel replies: “Know that as thou wert formed against thy will, so now thou wilt be born against thy will, and against thy will thou shalt die, and against thy will thou shalt give account of thyself before the King of kings, the Holy One, blessed be He.”

But the soul is reluctant to leave her place. Then the angel fillips the babe on the nose, extinguishes the light at his head, and brings him forth into the world against his will. Immediately the child forgets all his soul has seen and learnt, and he comes into the world crying, for he loses a place of shelter and security and rest.

When the time arrives for man to quit this world, the same angel appears and asks him, “Dost thou recognize me?” And man replies, “Yes; but why dost thou come to me to-day, and thou didst come on no other day?” The angel says, “To take thee away from the world, for the time of thy departure has arrived.” Then man falls to weeping, and his voice penetrates to all ends of the world, yet no creature hears his voice, except the cock alone. Man remonstrates with the angel, “From two worlds thou didst take me, and into this world thou didst bring me.” But the angel reminds him: “Did I not tell thee that thou wert formed against thy will, and thou wouldst be born against thy will, and against thy will thou wouldst die? And against thy will thou wilt have to give account and reckoning of thyself before the Holy One, blessed be He.”[20]

THE IDEAL MAN

Like all creatures formed on the six days of creation, Adam came from the hands of the Creator fully and completely developed. He was not like a child, but like a man of twenty years of age.[21]

The dimensions of his body were gigantic, reaching from heaven to earth, or, what amounts to the same, from east to west.[22] Among later generations of men, there were but few who in a measure resembled Adam in his extraordinary size and physical perfections. Samson possessed his strength, Saul his neck, Absalom his hair, Asahel his fleetness of foot, Uzziah his forehead, Josiah his nostrils, Zedekiah his eyes, and Zerubbabel his voice. History shows that these physical excellencies were no blessings to many of their possessors; they invited the ruin of almost all. Samson’s extraordinary strength caused his death; Saul killed himself by cutting his neck with his own sword; while speeding swiftly, Asahel was pierced by Abner’s spear; Absalom was caught up by his hair in an oak, and thus suspended met his death; Uzziah was smitten with leprosy upon his forehead; the darts that killed Josiah entered through his nostrils, and Zedekiah’s eyes were blinded.[23]

The generality of men inherited as little of the beauty as of the portentous size of their first father. The fairest women compared with Sarah are as apes compared with a human being. Sarah’s relation to Eve is the same, and, again, Eve was but as an ape compared with Adam. His person was so handsome that the very sole of his foot obscured the splendor of the sun.[24]

His spiritual qualities kept pace with his personal charm, for God had fashioned his soul with particular care. She is the image of God, and as God fills the world, so the soul fills the human body; as God sees all things, and is seen by none, so the soul sees, but cannot be seen; as God guides the world, so the soul guides the body; as God in His holiness is pure, so is the soul; and as God dwells in secret, so doth the soul.[25]

When God was about to put a soul into Adam’s clod-like body, He said: “At which point shall I breathe the soul into him? Into the mouth? Nay, for he will use it to speak ill of his fellow-man.

Into the eyes? With them he will wink lustfully. Into the ears?

They will hearken to slander and blasphemy. I will breathe her into his nostrils; as they discern the unclean and reject it, and take in the fragrant, so the pious will shun sin, and will cleave to the words of the Torah”[26]

The perfections of Adam’s soul showed themselves as soon as he received her, indeed, while he was still without life. In the hour that intervened between breathing a soul into the first man and his becoming alive, God revealed the whole history of mankind to him. He showed him each generation and its leaders; each generation and its prophets; each generation and its teachers; each generation and its scholars; each generation and its statesmen; each generation and its judges; each generation and its pious members; each generation and its average, commonplace members; and each generation and its impious members. The tale of their years, the number of their days, the reckoning of their hours, and the measure of their steps, all were made known unto him.[27]

Of his own free will Adam relinquished seventy of his allotted years. His appointed span was to be a thousand years, one of the Lord’s days. But he saw that only a single minute of life was apportioned to the great soul of David, and he made a gift of seventy years to her, reducing his own years to nine hundred and thirty.’

The wisdom of Adam displayed itself to greatest advantage when he gave names to the animals. Then it appeared that God, in combating the arguments of the angels that opposed the creation of man, had spoken well, when He insisted that man would possess more wisdom than they themselves. When Adam was barely an hour old, God assembled the whole world of animals before him and the angels. The latter were called upon to name the different kinds, but they were not equal to the