Moses. The Pharisees are so firmly convinced of his identity, that they account as a heretic anyone who differs from them on the subject. Wherefore, Aben Ezra, a man of enlightened intelligence, and no small learning, who was the first, so far as I know, to treat of this opinion, dared not express his meaning openly, but confined himself to dark hints which I shall not scruple to elucidate, thus throwing, full light on the subject.
Moses wrote the law ..... The Canaanite was then in the land .... it shall be revealed on the mount of God .... then also behold his bed, his iron bed, then shalt thou know the truth." In these few words he hints, and also shows that it was not Moses who wrote the Pentateuch, but someone who lived long after him, and further, that the book which Moses wrote was something different from any now extant.
Moses, inasmuch as he ad never crossed the Jordan.
Moses was written at full length on the circumference of a single altar (Deut. xxvii, and Josh. viii:37), which altar, according to the Rabbis, consisted of only twelve stones: therefore the book of Moses must have been of far less extent than the Pentateuch. This is what our author means, I think, by the mystery of the twelve, unless he is referring to the twelve curses contained in the chapter of Deuteronomy above cited, which he thought could not have been contained in the law, because Moses bade the Levites read them after the recital of the law, and so bind the people to its observance. Or again, he may have had in his mind the last chapter of Deuteronomy which treats of the death of Moses, and which contains twelve verses. But there is no need to dwell further on these and similar conjectures.
Moses wrote the law:" words that cannot be ascribed to Moses, but must be those of some other writer narrating the deeds and writings of Moses.
Moses, when the Canaanites had been driven out, and no longer possessed the land.
Moses, in whose time the Canaanites still possessed those territories: this is the mystery concerning which silence is recommended.
Moses, for Moses does not point out any spot as chosen by God; on the contrary, he foretells that God will at some future time choose a spot to which this name will be given.
[Note N9]: "Mount Moriah is called the mount of God." That is by the historian, not by Abraham, for he says that the place now called "In the mount of the Lord it shall be revealed," was called by Abraham, "the Lord shall provide."
Moses; for this mode of speaking is only employed by one treating of things long past, and pointing to relics for the sake of gaining credence: moreover, this bed was almost certainly first discovered by David, who conquered the city of Rabbath (2 Sam. xii:30.) Again, the historian a little further on inserts after the words of Moses, "Jair, the son of Manasseh, took all the country of Argob unto the coasts of Geshuri and Maachathi; and called them after his own name, Bashan-havoth-jair, unto this day." This passage, I say, is inserted to explain the words of Moses which precede it. "And the rest of Gilead, and all Bashan, being the kingdom of Og, gave I unto the half tribe of Manasseh; all the region of Argob, with all Bashan, which is called the land of the giants." The Hebrews in the time of the writer indisputably knew what territories belonged to the tribe of Judah, but did not know them under the name of the jurisdiction of Argob, or the land of the giants. Therefore the writer is compelled to explain what these places were which were anciently so styled, and at the same time to point out why they were at the time of his writing known by the name of Jair, who was of the tribe of Manasseh, not of Judah. We have thus made clear the meaning of Aben Ezra and also the passages of the Pentateuch which he cites in proof of his contention. However, Aben Ezra does not call attention to every instance, or even the chief ones; there remain many of greater importance, which may be cited. Namely (I.), that the writer of the books in question not only speaks of Moses in the third person, but also bears witness to many details concerning him; for instance, "Moses talked with God;" "The Lord spoke with Moses face to face; " "Moses was the meekest of men" (Numb. xii:3); "Moses was wrath with the captains of the host; "Moses, the man of God, "Moses, the servant of the Lord, died;" "There was never a prophet in Israel like unto Moses," &c. On the other hand, in Deuteronomy, where the law which Moses had expounded to the people and written is set forth, Moses speaks and declares what he has done in the first person: "God spake with me " (Deut. ii:1, 17, &c.), "I prayed to the Lord," &c. Except at the end of the book, when the historian, after relating the words of Moses, begins again to speak in the third person, and to tell how Moses handed over the law which he had expounded to the people in writing, again admonishing them, and further, how Moses ended his life. All these details, the manner of narration, the testimony, and the context of the whole story lead to the plain conclusion that these books were written by another, and not by Moses in person.
Moses' death and burial, and the thirty days' mourning of the Hebrews, but further compares him with all the prophets who came after him, and states that he surpassed them all. "There was never a prophet in Israel like unto Moses, whom the Lord knew face to face." Such testimony cannot have been given of Moses by, himself, nor by any who immediately succeeded him, but it must come from someone who lived centuries afterwards, especially, as the historian speaks of past times. "There was never a prophet," &c. And of the place of burial, "No one knows it to this day."
Moses' lifetime, but by others which they obtained subsequently. For instance, Abraham is said to have pursued his enemies even unto Dan, a name not bestowed on the city till long after the death of Joshua (Gen. xiv;14, Judges xviii;29).
Moses, for in Exodus xvi:34 we read that " the children of Israel did eat manna forty years until they came to a land inhabited, until they came unto the borders of the land of Canaan." In other words, until the time alluded to in Joshua vi:12.
[Note N10]: "Before that territory [Idumoea] was conquered by David." From this time to the reign of Jehoram when they again separated from the Jewish kingdom (2 Kings viii:20), the Idumaeans had no king, princes appointed by the Jews supplied the place of kings (1 Kings xxii:48), in fact the prince of Idumaea is called a king (2 Kings iii:9). It may be doubted whether the last of the Idumaean kings had begun to reign before the accession of Saul, or whether Scripture in this chapter of Genesis wished to enumerate only such kings as were independent. It is evidently mere trifling to wish to enrol among Hebrew kings the name of Moses, who set up a dominion entirely different from a monarchy.
Moses, but by someone who lived long after Moses. Let us now turn our attention to the books which Moses actually did write, and which are cited in the Pentateuch; thus, also, shall we see that they were different from the Pentateuch. Firstly, it appears from Exodus xvii:14 that Moses, by the command of God, wrote an account of the war against Amalek. The book in which he did so is not named in the chapter just quoted, but in Numb. xxi:12 a book is referred to under the title of the wars of God, and doubtless this war against Amalek and the castrametations said in Numb. xxxiii:2 to have been written by Moses are therein described. We hear also in Exod. xxiv:4 of another book called the Book of the Covenant, which Moses read before the Israelites when they first made a covenant with God. But this book or this writing contained very little, namely, the laws or commandments of God which we find in Exodus xx:22 to the end of chap. xxiv., and this no one will deny who reads the aforesaid chapter rationally and impartially. It is there stated that as soon as Moses had learnt the feeling of the people on the subject of making a covenant with God, he immediately wrote down God's laws and utterances, and in the morning, after some ceremonies had been performed, read out the conditions of the covenant to an assembly of the whole people. When these had been gone through, and doubtless understood by all, the whole people gave their assent.
Moses explained all the laws which he had received in the fortieth year after the exodus from Egypt; also that he bound over the people a second time to observe them, and that finally he committed them to writing (Deut. i:5; xxix:14; xxxi:9), in a book which contained these laws explained, and the new covenant, and this book was therefore called the book of the law of God: the same which was afterwards added to by Joshua when he set forth the fresh covenant with which he bound over the people and which he entered into with God (Josh. xxiv:25, 26).
Moses and also the covenant of Joshua, we must perforce conclude that it has perished, unless, indeed, we adopt the wild conjecture of the Chaldean paraphrast Jonathan, and twist about the words of Scripture to our heart's content. This commentator, in the face of our present difficulty, preferred corrupting the sacred text to confessing his own ignorance. The passage in the book of Joshua which runs, "and Joshua wrote these words in the book of the law of God," he changes into "and Joshua wrote these words and kept them with the book of the law of God." What is to be done with persons who will only see what pleases them? What is such a proceeding if it is not denying Scripture, and inventing another Bible out of our own heads? We may therefore conclude that the book of the law of God which Moses wrote was not the Pentateuch, but something quite different, which the author of the Pentateuch duly inserted into his book. So much is abundantly plain both from what I have said and from what I am about to add. For in the passage of Deuteronomy above quoted, where it is related that Moses wrote the book of the law, the historian adds that he handed it over to the priests and bade them read it out at a stated time to the whole people. This shows that the work was of much less length than the Pentateuch, inasmuch as it could be read through at one sitting so as to be understood by all; further, we must not omit to notice that out of all the books which Moses wrote, this one book of the second covenant and the song (which latter he wrote afterwards so that all the people might learn it), was the only one which he caused to be religiously guarded and preserved. In the first covenant he had only bound over those who were present, but in the second covenant he bound over all their descendants also (Dent. xxix:14), and therefore ordered this covenant with future ages to be religiously preserved, together with the Song, which was especially addressed to posterity: as, then, we have no proof that Moses wrote any book save this of the covenant, and as he committed no other to the care of posterity; and, lastly, as there are many passages in the Pentateuch which Moses could not have written, it follows that the belief that Moses was the author of the Pentateuch is ungrounded and even irrational.
Moses did not also write down other laws when they were first revealed to him - in other words, whether, during the course of forty years, he did not write down any of the laws which he promulgated, save only those few which I have stated to be contained in the book of the first covenant. To this I would answer, that although it seems reasonable to suppose that Moses wrote down the laws at the time when he wished to communicate them to the people, yet we are not warranted to take it as proved, for I have shown above that we must make no assertions in such matters which we do not gather from Scripture, or which do not flow as legitimate consequences from its fundamental principles. We must not accept whatever is reasonably probable. However even reason in this case would not force such a conclusion upon us: for it may be that the assembly of elders wrote down the decrees of Moses and communicated them to the people, and the historian collected them, and duly set them forth in his narrative of the life of Moses. So much for the five books of Moses: it is now time for us to turn to the other sacred writings.
Moses had taught (Josh. vi:27; viii. last verse; xi:15); that he grew old and summoned an assembly of the whole people, and finally that he departed this life. Furthermore, events are related which took place after Joshua's death. For instance, that the Israelites worshipped God, after his death, so long as there were any old men alive who remembered him; and in chap. xvi:10, we read that "Ephraim and Manasseh did not drive out the Canaanites which dwelt in Gezer, but the Canaanite dwelt in the land of Ephraim unto this day, and was tributary to him." This is the same statement as that in Judges, chap. i., and the phrase "unto this day" shows that the writer was speaking of ancient times. With these texts we may compare the last verse of chap. xv., concerning the sons of Judah, and also the history of Caleb in the same chap. v:14. Further, the building of an altar beyond Jordan by the two tribes and a half, chap. xxii:10, sqq., seems to have taken place after the death of Joshua, for in the whole narrative his name is never mentioned, but the people alone held council as to waging war, sent out legates, waited for their return, and finally approved of their answer.
Moses, the historian thus passes on to the story of Joshua: "And it came to pass after that Moses the servant of the Lord was dead, that God spake unto Joshua," &c., so in the same way, after the death of Joshua was concluded, he passes with identically the same transition and connection to the history of the Judges: "And it came to pass after that Joshua was dead, that the children of Israel sought from God," &c. To the book of Judges he adds the story of Ruth, as a sort of appendix, in these words: "Now it came to pass in the days that the judges ruled, that there was a famine in the land."
Moses put forth his laws, and made his predictions. He then proceeds to relate how the Israelites invaded the promised land in accordance with Moses' prophecy (Deut. vii.); and how, when the land was subdued, they turned their backs on their laws, and thereby incurred many misfortunes (Deut. xxxi:16, 17). He tells how they wished to elect rulers, and how, according as these rulers observed the law, the people flourished or suffered (Deut. xxviii:36); finally, how destruction came upon the nation, even as Moses had foretold. In regard to other matters, which do not serve to confirm the law, the writer either passes over them in silence, or refers the reader to other books for information. All that is set down in the books we have conduces to the sole object of setting forth the words and laws of Moses, and proving them by subsequent events.
Moses." Therefore, I can not find anyone, save Ezra, to whom to attribute the sacred books.
Moses, or the greater part of it, but also many things inserted for its better explanation, I conjecture that this Deuteronomy is the book of the law of God, written, set forth, and explained by Ezra, which is referred to in the text above quoted. Two examples of the way matters were inserted parenthetically in the text of Deuteronomy, with a view to its fuller explanation, we have already given, in speaking of Aben Ezra's opinion. Many others are found in the course of the work: for instance, in chap. ii:12: "The Horims dwelt also in Seir beforetime; but the children of Esau succeeded them, when they had destroyed them from before them, and dwelt in their stead; as Israel did unto the land of his possession, which the Lord gave unto them." This explains verses 3 and 4 of the same chapter, where it is stated that Mount Seir, which had come to the children of Esau for a possession, did not fall into their hands uninhabited; but that they invaded it, and turned out and destroyed the Horims, who formerly dwelt therein, even as the children of Israel had done unto the Canaanites after the death of Moses.
Moses. Everyone must see that verse 8, which begins, "At that time the Lord separated the tribe of Levi," necessarily refers to verse 5, and not to the death of Aaron, which is only mentioned here by Ezra because Moses, in telling of the golden calf worshipped by the people, stated that he had prayed for Aaron.
Moses spoke, God had chosen for Himself the tribe of Levi in order that He may point out the reason for their election, and for the fact of their not sharing in the inheritance; after this digression, he resumes the thread of Moses' speech. To these parentheses we must add the preface to the book, and all the passages in which Moses is spoken of in the third person, besides many which we cannot now distinguish, though, doubtless, they would have been plainly recognized by the writer's contemporaries.
Moses wrote it, I do not doubt that we should find a great difference in the words of the precepts, the order in which they are given, and the reasons by which they are supported.
Moses." After this task was completed, I think Ezra set himself to give a complete account of the history of the Hebrew nation from the creation of the world to the entire destruction of the city, and in this account he inserted the book of Deuteronomy, and, possibly, he called the first five books by the name of Moses, because his life is chiefly contained therein, and forms their principal subject; for the same reason he called the sixth Joshua, the seventh Judges, the eighth Ruth, the ninth, and perhaps the tenth, Samuel, and, lastly, the eleventh and twelfth Kings. Whether Ezra put the finishing touches to this work and finished it as he intended, we will discuss in the next chapter.