Hormah was more usually known as Zephath (Judg. i. 17), and its site must be looked for south of Tell ’Arad. It was one of the cities of Palestine which Thothmes III. claims to have captured, and it lay towards the southern end of the Dead Sea, on the road to Hazezon Tamar (Gen. xiv. 7). The mention of it makes it clear that the Israelitish invasion of Canaan had been a serious attempt. The invaders had marched along the same military road as that followed by Chedor-laomer, and had penetrated as far as the hill country of what was afterwards Judah. But they did not succeed in getting further, and their shattered relics must have made their way with difficulty back to the fastness of Kadesh. The first attempt to conquer Palestine had failed.[[223]]
The disaster was never forgotten. It was some years before the Israelites again attempted to cross the Canaanitish boundary, and when they did so it was from a different quarter. A new generation had to grow up before they were strong enough to renew the attack; indeed, it is probable that most of the fighting men had been lost in the earlier expedition. When at last Israel felt able once more to march against Canaan, it was already in possession of land on the east of the Jordan, but its great ‘captain’ and lawgiver was dead. Israelitish history found its leader to the conquest of Palestine not in Moses, but in Joshua.
The history of the period that followed the disaster left little that was worth recording. The chief incidents of the life in the desert had been crowded into the first few months of the wanderings. But it was during this later period that trouble arose with Moses’ own tribesmen, the Levites. It was again a question of authority. The democratic spirit of the Israelites resented claims to superior power; and just as Aaron and Miriam had disputed the authority of Moses, so now the Levites disputed that of Aaron. It was a dispute which, if we are to believe modern criticism, was continued into later Jewish history, when it ended, as it did in the desert, in the triumph of the high-priest.
Aaron and his sons, like Moses, were at the outset Levites, and as such doubtless had no claim to superior sanctity and power. But circumstances had placed them at the head of their tribe; and when that tribe became the ministers of the sanctuary, Aaron and his descendants necessarily occupied the foremost place in its services. They were in a special sense the guardians of the ark, and thus alone privileged to enter the Holy of Holies, where Yahveh revealed Himself above the cherubim. As long as there was but one sanctuary, it was easy to maintain the distinction between the priest of the house of Aaron and the ordinary Levite. But with the conquest of Canaan all this was changed. Sanctuaries were multiplied all over the land; the old high-places became seats of the worship of Yahveh, and there were rival centres of religious authority, like that of Baal-berith at Shechem, or that of the graven image at Dan (Judg. xviii. 14, etc.). Local temples or tabernacles took the place of the one that was hallowed by the presence of the ark, and the line of Aaron fell into the background. In the age of national trouble and disintegration which preceded the accession of Saul, the character of the high-priestly family itself had much to do with the loss of its power and influence. Eli, its representative at Shiloh, was old and feeble, and his sons set at defiance the Mosaic law, which required that Yahveh’s portion of the sacrifice should be burned on the altar before the priests received their share, and so they made ‘the offering of the Lord’ to be ‘abhorred.’ The capture of the ark by the Philistines and the massacre of the priests at Nob by order of Saul completed the dissolution of the high-priestly authority; and when the temple at Jerusalem was built under Solomon, a new branch of the family of Aaron was appointed to minister in it, and his descendants became little more than hereditary court-chaplains. It has even been doubted whether there was any high-priest, properly so called, under the kings; if there were, he had been divested of the power and position which had been given him by the Levitical law.
To conclude, however, as has sometimes been done by modern criticism, that because the priests of Solomon’s temple were no longer the high-priests of the Pentateuchal law, therefore there had been no such high-priests at all, is contrary to the evidence of archæology. Monumental discovery has disclosed the fact that among the Semitic kinsmen of the Israelites as well as in Chaldæa the high-priest preceded the king. Not to speak of the patesis or high-priests of the Babylonian cities who exercised royal sway within the limits of their territories, like the Popes within the limits of the Romagna, the earliest rulers both of Assyria and of Saba or Sheba in Southern Arabia were high-priests. The Assyrian kings followed the high-priests of the god Assur, and the Makârib or ‘high-priests’ of Saba came before the kings. Israel also had the same experience. The Israelitish kings appeared at a comparatively late period on the scene of Hebrew history, and Saul was preceded by the high-priest Eli.
In the book of Deuteronomy, it is true, we do not find the distinction between ‘the priests, the sons of Aaron,’ and the rest of the Levites that is made in the Levitical law. Here the priests are all alike called Levites; it is not ‘the priests, the sons of Aaron,’ but ‘the priests the Levites’ who are appointed to perform the highest offices of the sanctuary. How far the phraseology is due to a different conception of the Mosaic law, or how far it testifies to an older usage of language, is a question which need not concern us; what is important to observe is that the difference of expression is linguistic and not historical. Historically all the priests were Levites, though from the outset some of them must have been assigned higher positions than others, and have been invested with more sacred functions. The Levitical law draws the distinction which the book of Deuteronomy is not so careful to do. In fact, there was not the same necessity for doing so in the case of the Deuteronomic retrospect.
The tabernacle had been constructed, its services arranged, and the grades and duties of its ministers appointed. Now, therefore, disappointed in their hope of invading Canaan from the south, the Israelites settled themselves tranquilly at Kadesh, in the heart of the wilderness of Zin, and slowly developed into a strong and united community. Here it was, by the waters of En-Mishpat, that the legislation of Moses was completed, and the undisciplined horde of fugitive serfs from Egypt was moulded into a formidable band of warriors knit together by a common religion and worship, and continually gathering increased confidence in its own strength.[[224]]
How long the Israelites remained in their desert fastness we do not know. A time came when they once more resumed their wanderings, or at all events a portion of them must have done so. The Itinerary in Numb. xxxiii. gives a long list of their encampments before they again found themselves in the oasis of Kadesh. One of the places at which they rested was Mount Shapher, another was Moseroth, of which we hear in the book of Deuteronomy (x. 6). Moseroth was in the territory of the Horite tribe of Beni-Yaakan,[[225]] and it was from the Beeroth or ‘Wells’ of the Beni-Yaakan—Hashmonah, as it is called in the Itinerary—that they had made their way to it.
At Mosera or Moseroth, according to Deuteronomy, Aaron died, and was succeeded in his office by his son Eleazar. The statement, however, is not easily reconcileable with what we are told in the book of Numbers. There it is said that the death of the high-priest took place on the summit of Mount Hor after the departure from Kadesh.[[226]] The fact that Gudgodah was also called Hor-hagidgad, ‘the mountain of clefts,’ may have been the cause of the transference.
But it must be remembered that Kadesh was merely the headquarters of Israel during its weary years of waiting in the wilderness. The scanty notice of the unsuccessful invasion of Southern Palestine shows that it was only the camp as a whole which remained fixed there. Like the Bedâwin of to-day, portions of the tribes made distant expeditions, and the Itinerary may relate rather to their encampments than to that of the stationary part of the people. Kadesh was a sort of centre from which fragments of the main body could be sent forth to scour the frontiers of Seir and Edom, or to encamp at the foot of Ezion-geber on the Yâm Sûph.