“In the hour when Israel caused, ‘We will do,’ to precede ‘We will hearken,’ there came six hundred thousand ministering angels, one to each Israelite, and invested him with two crowns, one answering to ‘We will do;’ and the second answering to ‘We will hearken.’ But when Israel sinned, there descended twelve hundred thousand evil angels, and took them away: as it is said, ‘The children of Israel stripped themselves (or were stripped) of their ornaments by the mount Horeb.’” (Ex. xxxiii. 6.) (Shabbath, fol. 88, 1.) Here, then, is no allegory, no allusion to the allegorical crowns of Israel, but a narrative of a supposed fact, which occurred in the history of each of the six hundred thousand Israelites who went forth from Egypt. The commentary in the Talmud evidently treats this as a grave and authentic history, for it tells us the material of which the crowns were composed. שני כתרים של הוד היו לפיכך כשנטלם משה קרן עור פניו ׃ “The two crowns were crowns of glory, therefore, when Moses wore them the skin of his face shone.” From this it is evident that the Rabbinists considered this legend to be as authentic as the fact recorded in the Bible (Exod. xxxiv. 30), that the skin of Moses’ face shone. They were not satisfied with the honour conferred upon Moses, but were led, by a vainglorious feeling, to extend it to every individual Israelite, and to add what is not said of Moses, but what increases the marvellousness of the narrative, that six hundred thousand angels descended for the purpose of crowning Israel, and that twice that number was necessary for the removal of the crowns once conferred. But how does this story agree with the former? If the Israelites were compelled to receive the law against their will, by the terrors of the mountain hanging over their heads, what great merit was there to deserve these two crowns? If the Israelites were so willing, and received such a glorious reward, what necessity was there for turning the mountain over them like a tub? These stories are inconsistent in themselves, without foundation in the Word of God, and are therefore unworthy of a place in the prayers of Israel. But this prayer has other particulars equally wonderful, to which we proceed. A sentence or two farther on, this prayer describes the effect which the delivery of the ten commandments produced upon Israel. ואחת בדברו החריד עולמו , ועשרים וארבעה מיל מהלך נעו עמו , שתים זו כהשמיעו נואמו ׃ “When he spoke the first word, his world was terrified, and when they heard two commandments, they moved backward the space of twenty-four מיל miles.” (Pentecost Prayers, fol. 87.) To understand this, we must again refer to the Talmud, which gives us the particulars. אמר ר׳ יהושע בר לוי כל דבור ודבור שיצא מפי הקב׳׳ה חזרו ישראל לאחוריהן י׳׳ב מיל והיו מלאכי השרת מדדין אותן שנאמר מלאכי צבאות ידודון ידודון אל תקרא ידודון אלא ידדון ׃