Chapter XII: Esther (9)

This Assyrian king, who had conquered the whole world, (51) equipped an army against Hezekiah like unto which there is none, unless it be the army of the four kings whom Abraham routed, or the army to be raised by God and Magog in the Messianic time. Sennacherib's army consisted of more than two millions and a half of horsemen, among them forty-five thousand princes sitting in chariots and surrounded by their paramours, by eighty thousand armor-clad soldiers, and sixty thousand swordsmen. The camp extended over a space of four hundred parasangs, and the saddle-beasts standing neck to neck formed a line forty parasangs long. The host was divided into four divisions. After the first of them had passed the Jordan, it was well nigh dry, for the soldiers had all slaked their thirst with water of the river. The second division found nothing to quench their thirst except the water gathered under the hoofs of the horses. The third division was forced to dig wells, and when the fourth division crossed the Jordan, they kicked up great clouds of dust. (52)

With this vast army Sennacherib hastened onward, in accordance with the disclosures of the astrologers, who warned him that he would fail in his object of capturing Jerusalem, if he arrived there later than the day set by them. His journey having lasted but one day instead of ten, as he had expected, he rested at Nob. A raised platform was there erected for Sennacherib, whence he could view Jerusalem. On first beholding the Judean capital, the Assyrian king exclaimed: "What! Is this Jerusalem, the city for whose sake I gathered together my whole army, for whose sake I first conquered all other lands? Is it not smaller and weaker than all the cities of the nations I subdued with my strong hand?" He stretched himself and shook his head, and waved his hand contemptuously toward the Temple mount and the sanctuary crowning it. When his warriors urged him to make his attack upon Jerusalem, he bade them take their ease for one night, and be prepared to storm the city the next day. It seemed no great undertaking. Each warrior would but have to pick up as much mortar from the wall as is needed to seal a letter and the whole city would disappear. But Sennacherib made the mistake of not proceeding directly to the attack upon the city. If he had made the assault at once, it would have been successful, for the sin of Saul against the priest at Nob had not yet been wholly expiated; on that very day it was fully atoned for. (53) In the following night, which was the Passover night, when Hezekiah and the people began to sing the Hallel Psalms, (54) the giant host was annihilated. The archangel Gabriel (55) sent by God to ripen the fruits of the field, was charged to address himself to the task of making away with the Assyrians, and he fulfilled his mission so well that of all the millions of the army, Sennacherib alone was saved with his two sons, his son-in-law (56) Nebuchadnezzar, and Nebuzaradan. (57) The death of the Assyrians happened when the angel permitted them to hear the "song of the celestials." (58) Their souls were burnt, though their garments remained intact. (59) Such an end was too good for Sennacherib. To him a disgraceful death was apportioned. On his flight away from Jerusalem, he met a Divine apparition in the guise of an old man. He questioned Sennacherib as to what he would say to the kings allied with him, in reply to their inquiry about the fate of their sons at Jerusalem. Sennacherib confessed his dread of a meeting with those kings. The old man advised him to have his hair cut off, which would change his appearance beyond recognition. Sennacherib assented, and his advisor sent him to a house in the vicinity to fetch a pair of shears. Here he found some people angels in disguise busying themselves with a hand-mill. They promised to give him the shears, provided he ground a measure of grain for them. So it grew late and dark by the time Sennacherib returned to the old man, and he had to procure a light before his hair could be cut. As he fanned the fire into a flame, a spark flew into his beard and singed it, and he had to sacrifice his beard as well as his hair. On his return to Assyria, Sennacherib found a plank, which he worshipped as an idol, because it was part of the ark which had saved Noah from the deluge. He vowed that he would sacrifice his sons to this idol if he prospered in his next ventures. But his sons heard his vows, and they killed their father, (60) and fled to Kardu where they released the Jewish captives confined there in great numbers. With these they marched to Jerusalem, and became proselytes there. The famous scholars Shemaiah and Abtalion were the descendants of these two sons of Sennacherib. (61)

MIRACLES WROUGHT FOR HEZEKIAH

The destruction of the Assyrian host delivered Hezekiah from an inner as well as an outer enemy, for he had opponents in Jerusalem, among them the high priest Shebnah. (62) Shebnah had a more numerous following in the city than the king himself, (63) and they and their leader had favored peace with Sennacherib. Supported by Joah, another influential personage, Shebnah had fastened a letter to a dart, and shot the dart into the Assyrian camp. The contents of the letter were: "We and the whole people of Israel wish to conclude peace with thee, but Hezekiah and Isaiah will not permit it." (64) Shebnah's influence was so powerful that Hezekiah began to show signs of yielding. Had it not been for the prophet Isaiah, the king would have submitted to Sennacherib's demands.

Shebnah's treachery and his other sins did not go unpunished. When he and his band of adherents left Jerusalem to join the Assyrians, the angel Gabriel closed the gate as soon as Shebnah had passed beyond it, and so he was separated from his followers. To the inquiry of Sennacherib about the many sympathizers he had written of, he could give no reply but that they had changed their mind. The Assyrian king thought Shebnah had made sport of him. He, therefore, ordered his attendants to bore a hole through his heels, tie him to the tail of a horse by them, and spur the horse on to run until Shebnah was dragged to death. (65)

The unexpected victory won by Hezekiah over the Assyrians, to whom the kingdom of Samaria had fallen a prey but a short time before, showed how wrong they had been who had mocked at Hezekiah for his frugal ways. A king whose meal consisted of a handful of vegetables could hardly be called a dignified ruler, they had said. These critics would gladly have seen his kingdom pass into the hands of Pekah, the king of Samaria, whose dessert, to speak of nothing else, consisted of forty seim of young pigeons. (66)

In view of all the wonders God had done for him, it was unpardonable that Hezekiah did not feel himself prompted at least to sing a song of praise to God. Indeed, when the prophet Isaiah urged him to it, he refused, saying that the study of the Torah, to which he devoted himself with assiduous zeal, was a substitute for direct expressions of gratitude. Besides, he thought God's miracles would become known to the world without action on his part, (67) in such ways as these: After the destruction of the Assyrian army, when the Jews searched the abandoned camps, they found Pharaoh the king of Egypt and the Ethiopian king Tirhakah. These kings had hastened to the aid of Hezekiah, and the Assyrians had taken them captive and clapped them in irons, in which they were languishing when the Jews came upon them. Liberated by Hezekiah, the two rulers returned to their respective realms, spreading the report of the greatness of God everywhere. And again, all the vassal troops in Sennacherib's army, set free by Hezekiah, accepted the Jewish faith, and on their way home they proclaimed the kingdom of God in Egypt and in many other lands. (68)

By failing in gratitude Hezekiah lost a great opportunity. The Divine plan had been to make Hezekiah the Messiah, and Sennacherib was to be God and Magog. Justice opposed this plan, addressing God thus: "O Lord of the world! David, king of Israel, who sang so many songs and hymns of praise to Thee, him Thou didst not make the Messiah, and now Thou wouldst confer the distinction upon Hezekiah, who has no word of praise for Thee in spite of the manifold wonders Thou hast wrought for him?" Then the earth appeared before God, and said: "Lord of the world! I will song Thee a song in place of this righteous man; make him to be the Messiah," and the earth forthwith intoned a song of praise. Likewise spake the Prince of the World: (69) "Lord of the world! Do the will of this righteous man." But a voice from heaven announced: "This is my secret, this is my secret." And again, when the prophet exclaimed sorrowfully, "Woe is me! How long, O Lord, how long!" the voice replied: "The time of the Messiah will arrive when the 'treacherous dealers and the treacherous dealers' shall have come." (70)

The sin committed by Hezekiah asleep, he had to atone for awake. If he refused to devote a song of praise to God for his escape from the Assyrian peril, he could not refrain from doing it after his recovery from the dangerous sickness that befell him. (71) This sickness was a punishment for another sin beside ingratitude. He had "peeled off" the gold from the Temple, and sent it to the king of the Assyrians; therefore the disease that afflicted him caused his skin to "peel off." (72) Moreover, this malady of Hezekiah's was brought upon him by God, to afford an opportunity for the king and the prophet Isaiah to come close to each other. The two had had a dispute on a point of etiquette. (73) The king adduced as a precedent the action of Elijah, who "went to show himself unto Ahab," and demanded that Isaiah, too, should appear before him. The prophet, on the other hand, modelled his conduct after Elisha's, who permitted the kings of Israel, and Judah, and Edom, to come to him. But God settled the dispute by afflicting Hezekiah with sickness, and then He bade Isaiah go to the king and pay the visit due to the sick. The prophet did the bidding of God. When he appeared in the presence of the ailing king, he said: "Set thine house in order, for thou wilt die in this world and not live in the next" a fate which Hezekiah incurred because he had failed to take unto himself a wife and bring forth posterity. The king's defense, that he had preferred a celibate's life because he had seen in the holy spirit that he was destined to have impious children, the prophet did not consider valid. He rebutted it with the words: "Why does thou concern thyself with the secrets of the All-Merciful? Thou hast but to do thy duty. God will do whatsoever it pleases Him." Thereupon Hezekiah asked the daughter of the prophet in marriage, saying: "Perchance my merits joined to thine will cause my children to be virtuous." But Isaiah rejected the proposal of marriage, because he knew that the decree of God ordaining the king's death was unalterable. Whereupon the king: "Thou son of thus has it been transmitted to me from the house of my ancestor: (74) Even if a sharp sword rests at the very throat of a man, he may yet not refrain from uttering a prayer for mercy." (75)

And the king was right. Though death had been decreed against him, his prayer averted it. In his prayer he supplicated God to keep him alive for the sake of the merits of his ancestors, who had built the Temple and brought many proselytes into the Jewish fold, and for the sake of his own merits, for, he said, "I searched out all the two hundred and forty-eight members of my body which Thou didst give me, and I found none which I had used in a manner contrary to Thy will." (76)

His prayer was heard. God added fifteen years to his life, but He made him understand very clearly, that he owed the mercy solely to the merits of David, not at all to his own, as Hezekiah fondly believed. (77) Before Isaiah left the court of the palace, God instructed him to return to the king, and announce his recovery to him. Isaiah feared lest Hezekiah should place little trust in his words, as he had but a short while before predicted his swiftly approaching end. But God reassured the prophet. In his modesty and piety, the king would harbor no doubt derogatory to the prophet's trustworthiness. (78) The remedy employed by Isaiah, a cake of figs applied to the boil, increased the wonder of Hezekiah's recovery, for it was apt to aggravate the malady rather than alleviate it. (79)

A number of miracles besides were connected with the recovery of Hezekiah. In itself it was remarkable, as being the first case of a recovery on record. Previously illness had been inevitably followed by death. Before he had fallen sick, Hezekiah himself had implored God to change this order of nature. He held that sickness followed by restoration to health would induce men to do penance. God had replied: "Thou art right, and the new order shall be begun with thee." (80) Furthermore, the day of Hezekiah's recovery was marked by the great miracle that the sun shone ten hours longer than its wonted time. The remotest lands were amazed thereat, and Baladan, the ruler of Babylon, was prompted by it to send an embassy to Hezekiah, which was to carry his felicitations to the Jewish king upon his recovery. Baladan, it should be said by the way, was not the real king of Babylon. The throne was occupied by his father, whose face had changed into that of a dog. Therefore the son had to administer the affairs of state, and he was known by his father's name as well as his own. (81) This Baladan was in the habit of dining at noon, and then he took a nap until three o'clock of the afternoon. On the day of Hezekiah's recovery, when he awoke from his sleep, and saw the sun overhead, he was on the point of having his guards executed, because he thought they had permitted him to sleep a whole afternoon and the night following it. He desisted only when he was informed of Hezekiah's miraculous recovery, and realised that the God of Hezekiah was greater than his own god, the sun. (82) He at once set about sending greetings to the Jewish king. His letter read as follows: "Peace be with Hezekiah, peace with his great God, and peace with Jerusalem." After the letter was dispatched, it occurred to Baladan that it had not been composed properly. Mention of Hezekiah had been made before mention of God. He had the messengers called back, and ordered another letter to be written, in which the oversight was made good. As a reward for his punctiliousness, three of his descendants, Nebuchadnezzar, Evil-merodach, and Belshazzar, were appointed by God to be world monarchs. God said: "Thou didst arise from thy throne, and didst take three steps to do Me honor, by having thy letter re-written, therefore will I grant thee three descendants who shall be known from one end of the world to the other." (83)

The embassy sent by the Babylonian monarch was an act of homage to God for his miracle-working power. Hezekiah, however, took it to be an act of homage toward himself, and it had the effect of making him arrogant. Not only did he eat and drink with the heathen who made up the embassy, but also, in his haughtiness of mind, he displayed before them all the treasures which he had captured from Sennacherib, and many other curiosities besides, among them magnetic iron, a peculiar sort of ivory, and honey as solid as stone.

What was worse, he had his wife partake of the meal in honor of the embassy, and, most heinous crime of all, (84) he opened the holy Ark, and pointing to the tables of law within it, said to the heathen: "With the help of these we undertake wars and win victories." (85) God sent Isaiah to reproach Hezekiah for these acts. The king, instead of confessing his wrong at once, answered the prophet haughtily. (86) Then Isaiah announced to him that the treasures taken from Sennacherib (87) would revert to Babylon some time in the future, and his descendants, Daniel and the three companions of Daniel, would serve the Babylonia ruler as eunuchs. (88)

Despite his pride in this case, Hezekiah was one of the most pious kings of Judah. Especially he is deserving of praise for his efforts to have Hebrew literature put into writing, for it was Hezekiah who had copies made of the books of Isaiah, Ecclesiastes, Song of Songs, and Proverbs. (89) On the other hand, he had concealed the books containing medical remedies. (90)

Great was the mourning over him at his death. No less than thirty-six thousand men with bared shoulders marched before his bier, and, rarer distinction still, a scroll of the law was laid upon his bier, for it was said: "He who rests in this bier, has fulfilled all ordained in this book." (91) He was buried next to David and Solomon. (92)

MANASSEH

Hezekiah had finally yielded to the admonitions of Isaiah, and had taken a wife unto himself, (93) the daughter of the prophet. But he entered upon marriage with a heavy heart. His prophetic spirit foretold to him that the impiousness of the sons he would beget would make their death to be preferable to their life. These fears were confirmed all too soon. His two sons, Rabshakeh and Manasseh, showed their complete unlikeness to their parents in early childhood. Once, when Hezekiah was carrying his two little ones on his shoulders to the Bet ha-Midrash, he overheard their conversation. The one said: "Our father's bald head might do for frying fish." The other rejoined: "It would do well for offering sacrifices to idols." Enraged by these words, Hezekiah let his sons slip from his shoulders. Rabshakeh was killed by the fall, but Manasseh escaped unhurt. (94) Better had it been if Manasseh had shared his brother's untimely fate. He was spared for naught but murder, idolatry, and other abominable atrocities. (95)

After Hezekiah had departed this life, Manasseh ceased to serve the God of his father. He did whatever his evil imagination prompted. The altar was destroyed, and in the inner space of the Temple he set up an idol (96) with four faces, copied from the four figures on the throne of God. It was so placed that from whatever direction one entered the Temple, a face of the idol confronted him. (97)

As Manasseh was sacrilegious toward God, he was malevolent toward his fellows. He had fashioned an image so large that it required a thousand men to carry it. Daily a new force was employed on this task, because Manasseh had each set of porters killed off at the end of the day's work. All his acts were calculated to cast contempt upon Judaism and its tenets. It did not satisfy his evil desire to obliterate the name of God from the Holy Scriptures; (98) he went so far as to deliver public lectures whose burden was to ridicule the Torah. (99) Isaiah and the other prophets, Micah, Joel, and Habakkuk, (100) left Jerusalem and repaired to a mountain in the desert, that they might be spared the sight of the abominations practiced by the king. Their abiding-place was disclosed to the king. A Samaritan, a descendant of the false prophet Zedekiah, had taken refuge in Jerusalem after the destruction of the Temple. But he did not remain there long; charges were made against him before the pious king Hezekiah, and he withdrew to Bethlehem, where he gathered hangers-on about him. This Samaritan it was who traced the prophets to their retreat, and lodged accusations against them before Manasseh. (101) The impious king sat in judgment on Isaiah, and condemned him to death. The indictment against him was that his prophecies contained teachings in contradiction with the law of Moses. God said unto Moses: "Thou canst not see My face; for man shall not see Me and live"; while Isaiah said: "I saw the Lord sitting upon a throne, high and lifted up." Again, Isaiah compared the princes of Israel and the people with the impious inhabitants of Sodom and Gomorrah, and he prophesied the downfall of Jerusalem and the destruction of the Temple. (102) The prophet offered no explanation. He was convinced of the uselessness of defending himself, and he preferred Manasseh should act from ignorance rather than from wickedness. However, he fled for safety. When he heard the royal bailiffs in pursuit of him, he pronounced the Name of God, and a cedar-tree swallowed him up. The king ordered the tree to be sawn in pieces. When the saw was applied to the portion of the bark under which the mouth of Isaiah lay concealed, he died. His mouth was the only vulnerable part of his body, because at the time when he was called to his prophetical mission, (103) it had made use of the contemptuous words "a people of unclean lips," regarding Israel. Isaiah died at the age of one hundred and twenty years, (104) by the hands of his own grandchild. (105)

God is long-suffering, but in the end Manasseh received the deserved punishment for his sins and crimes. In the twenty-second year of his rulership, the Assyrians came and carried him off to Babylon in fetters, him together with the old Danite idol, Micah's image. (106) In Babylonia, the king was put into an oven which was heated from below. Finding himself in this extremity, Manasseh began to call upon god after god to help him out of his straits. As this proved inefficacious, he resorted to other means. "I remember," he said, "my father taught me the verse: 'When thou art in tribulation, if in the latter days thou shalt return to the Lord thy God, and hearken unto His voice, He will not fail thee.' Now I cry to God. If He inclines His ear unto me, well and good; if not, then all kinds of god are alike." The angels stopped up the windows of heaven, that the prayer of Manasseh might not ascend to God, and they said: "Lord of the world! Art Thou willing to give gracious hearing to one who has paid worship to idols, and set up an idol in the Temple?" "If I did not accept the penance of this man," replied God, "I should be closing the door in the face of all repentant sinners." God made a small opening under the Throne of His Glory, and received the prayer of Manasseh through it. Suddenly a wind arose, and carried Manasseh back to Jerusalem. (107) His return to God not only helped him in his distress, but also brought him pardon for all his sins, so that not even his share in the future world was withdrawn from him. (108)

The people of this time were attracted to idolatry with so irresistible a force that the vast learning of Manasseh, who knew fifty-two different interpretations of the Book of Leviticus, (109) did not give him enough moral strength to withstand its influence. Rab Ashi, the famous compiler of the Talmud, once announced a lecture on Manasseh with the words: "To-morrow I shall speak about our colleague Manasseh." At night the king appeared to Ashi in a dreams, and put a ritual question to him, which the Rabbi could not answer. Manasseh told him the solution, and Ashi, in amazement at the king's scholarship, asked why one so erudite had served idols. Manasseh's reply was: "Hadst thou lived at my time, thou wouldst have caught hold of the hem of my garment and run after me." (110)

Amon, the son of Manasseh, surpassed his father in wickedness. He was in the habit of saying: "My father was a sinner from early childhood, and in his old age he did penance. I shall do the same. First I shall satisfy the desires of my heart, and afterward I shall return to God." (111) Indeed, he was guilty of more grievous sins than his predecessor; he burned the Torah; under him the place of the altar was covered with spiderwebs; and, as though of purpose to set at naught the Jewish religion, he committed the worst sort of incest, a degree more heinous than his father's crime of a similar nature. (112) Thus he executed the first half of his maxim literally. For repentance, however, he was given no time; death cut him off in the fulness of his sinful ways.

JOSIAH AND HIS SUCCESSORS

That the full measure of punishment was not meted out to Amon his evil deeds were such that he should have forfeited his share in the world to come was due to the circumstance that he had a pious and righteous son. (113) Josiah offers a shining model of true, sincere repentance. (114) Though at first he followed in the footsteps of his father Amon, he soon gave up the ways of wickedness, and became one of the most pious kings of Israel, whose chief undertaking was the effort to bring the whole people back to the true faith. It dates from the time when a copy of the Torah was found in the Temple, a copy that had escaped the holocaust kindled by his father and predecessor Amon for the purpose of exterminating the Holy Scriptures. (115) When he opened the Scriptures, the first verse to strike his eye was the one in Deuteronomy: "The Lord shall bring thee and thy king into exile, unto a nation which thou hast not known." Josiah feared this doom of exile was impending, and he sought to conciliate God through the reform of his people. (116)

His first step was to enlist the intercession of the prophets in his behalf. He addressed his request, not to Jeremiah, but to the prophetess Huldah, knowing that women are more easily moved to compassion. As Jeremiah was a kinsman of the prophetess their common ancestors were Joshua and Rahab the king felt no apprehension that the prophet take his preference for Huldah amiss. The proud, dignified answer of the prophetess was, that the misfortune could not be averted from Israel, but the destruction of the Temple, she continued consolingly, would not happen until after the death of Josiah. (117) In view of the imminent destruction of the Temple, Josiah hid the holy Ark and all its appurtenances, in order to guard them against desecration at the hands of the enemy. (118)

The efforts of the king in behalf of God and His law found no echo with the great majority of the people. Though the king was successful in preventing the worship of idols in public, his subjects knew how to deceive him. Josiah sent out his pious sympathizers to inspect the houses of the people, and he was satisfied with their report, that they had found no idols, not suspecting that the recreant people has fastened half an image on each wing of the doors, so that the inmates faced their household idols as they closed the door upon Josiah's inspectors.

This godless generation contemporaneous with Josiah was to blame for his death. When King Pharaoh, in his campaign against the Assyrians, wanted to travel through Palestine, Jeremiah advised the king not to deny the Egyptians the passage through his land. He cited a prophecy by his teacher Isaiah, who had foreseen the war between Assyria and Egypt. But Josiah retorted: "Moses, thy teacher's teacher, spake: 'I will give peace in the land, and no sword shall go through your land,' not even the sword that is not raised against Israel with hostile intent." The king, innocent of the deception practiced by the people, knew not that they were idol worshippers, to whom the promises of the Torah have no application. In the engagement that ensued between the Jews and the Egyptians, no less than three hundred darts struck the king. In his death agony he uttered no word of complaint; he only said: "The Lord is righteous, for I have rebelled against His commandment," thus admitting his guilt in not having heeded the advice of the prophet. (119)

So ended the days of this just king after a brilliant career, the only king since Solomon to rule over both Judah and Israel, for Jeremiah had brought back to Palestine the ten exiled tribes of the north, and made them subject to Josiah. (120) The mourning for him was profound. (121) Even Jeremiah perpetuated his memory in his Lamentations. (122)

Pharaoh of Egypt was not permitted to enjoy the results of his victory to the full, for it was soon after this that, in attempting to ascend the wondrous throne of Solomon, he was stuck down by the lions and rendered lame by the blow. (123)

The people put Jehoahaz on the throne of Judah to succeed Josiah, though his brother Jehoiakim was the older by two years. To silence the legitimate claims of Jehoiakim, the new king underwent the ceremony of anointing. (124) But his reign was very brief. At the end of three months Pharaoh carried him off into exile in Egypt, and Jehoiakim ruled in his stead.

Jehoiakim was another of the sinful monarchs of the Jews, uncharitable toward men and disobedient to God and the laws of God. His garments were of two kinds of stuff mingled together, his body was tattooed with the names of idols, and in order that he might appear as a non-Jew, he performed the operation of an epipost upon himself. Various forms of incest were committed by him, and, besides, he was in the habit of putting men to death that he might violate their wives, and confiscate their possessions. (125) Blasphemous as he was, he spoke: "My predecessors did not know how to provoke the wrath of God. As for me, I say frankly, we have no need whatsoever of Him; the very light He gives us we can dispense with, for the gold of Parvaim can well replace it." (126)

Seeing such abominations, God desired to resolve the world into its original chaos. If He desisted from His purpose, it was only because the people led a God-fearing life during the time of Jehoiakim. (127) After he had reigned eleven years, Nebuchadnezzar put an end to his dominion. Advancing with his army, the Babylonian king halted at Daphne, a suburb of Antioch. Here he was met by the Sanhedrin of Jerusalem, who desired to know whether he was coming with the purpose of destroying the Temple. Nebuchadnezzar assured them, that all he wanted was the surrender of Jehoiakim, who had rebelled against his authority. Returned to Jerusalem, the Sanhedrin informed Jehoiakim of Nebuchadnezzar's intention. The king asked the elders, whether it was ethical to purchase their lives by sacrificing his. For answer they referred him to the story of the way Joab dealt with the city of Abel of Beth-maacah, which had saved itself by surrendering the rebel Sheba, the son of Bichri. The king's objections did not deter the Sanhedrin from following the example of Joab acting under the direction of David. They made Jehoiakim glide down from the city walls of Jerusalem by a chain. Below, the Babylonians stood ready to receive him. Nebuchadnezzar took Jehoiakim in fetters to all the cities of Judah, then he slew him, and, his rage still unabated, threw his corpse to the dogs after having stuck it into the carcass of an ass. (128) The dogs left nothing of Jehoiakim's body over except his skull, on which were written the words: "This and something besides." Many centuries later it was found by a Rabbi near the gates of Jerusalem. He tried in vain to give it burial; the earth refused to retain it, and the Rabbi concluded therefrom that it belonged to the corpse of Jehoiakim. He wrapped the skull in a cloth, and laid it in a closet. One day the wife of the Rabbi discovered it there, and she burnt it, thinking the skull belonged to a former wife of her husband, so dear to him even after her death that he could not separate himself from this relic. (129)

When Nebuchadnezzar returned to Babylonia from his Palestinian expedition, the people received him with great pomp and solemnity. He announced to them that in place of Jehoiakim, whom he had slain, he had installed Mattaniah, the rebel's son, called Jehoiachin, as king over Judah, and the people uttered the warning: "One cannot educate a well-behaved puppy whose dam was ill-conditioned; let alone an ill-conditioned puppy whose dam was ill-conditioned."

Nebuchadnezzar returned to Daphne, and informed the Sanhedrin, who hastened from Jerusalem to meet him, that he desired the surrender of Jehoiachin. If they refused to satisfy his demand, he would destroy the Temple. When the Jewish king was told the threat of his Babylonian adversary, he mounted upon the roof of the Temple, and, holding all the keys of its chambers in his hand, he spoke thus to God: "Until now Thou didst consider us worthy of confidence, and Thou didst entrust Thy keys to us. Since Thou no longer dost esteem us trustworthy, here, take back Thy keys." He was held to his word: a hand was stretched forth from heaven, and it received the keys. (130)

Jehoiachin, good and pious, did not desire the city of Jerusalem to be exposed to peril for his sake. So he delivered himself to the Babylonian leaders, after they swore that neither city nor people should suffer harm. But the Babylonians did not keep their oath. A short while thereafter they carried into exile, not only the king, but also his mother, and ten thousand (131) of the Jewish nobility and of the great scholars. (132) This was the second attempt made by Nebuchadnezzar to deport the Jews. On taking the former king Jehoiakim captive, he had exiled three hundred of the noblest of the people, among them the prophet Ezekiel. (133)

The king Jehoiachin was incarcerated for life, a solitary prisoner, separated from his wife and his family. The Sanhedrin, who were among those deported with the king, feared that the house of David die out. They therefore besought Nebuchadnezzar not to separate Jehoiachin from his wife. They succeeded in enlisting the sympathy of the queen's hairdresser, and through her of the queen herself, Semiramis, the wife of Nebuchadnezzar, who in turn prevailed upon the king to accord mild treatment to the unfortunate prince exiled from Judea. Suffering had completely changed the once sinful king, so that, in spite of his great joy over his reunion with his wife, he still paid regard to the prescriptions of the Jewish law regulating conjugal life. He was prepared to deny himself every indulgence, when the purchase price was an infringement of the word of God. Such steadfastness pleaded with God to pardon the king for his sins, and the heavenly Sanhedrin absolved God from His oath, to crush Jehoiachin and deprive his house of sovereignty. (134) By way of reward for his continence he was blessed with distinguished posterity. Not only was Zerubbabel, the first governor of Palestine after the destruction of the Temple, a grandson of Jehoiachin's, (135) but also the Messiah himself will be a descendant of his. (136)

X. THE EXILE

ZEDEKIAH

The execution of one king and the deportation of another were but preludes to the great national catastrophe in the time of Zedekiah, the destruction of the Temple and the exile of the whole people. After Nebuchadnezzar had led Jehoiachin and a portion of the people into banishment, his commiseration was aroused for the Jews, and he inquired, whether any other sons of Josiah were still living. Only Mattaniah was left. (1) He was re-named Zedekiah, in the hope that he would be the father of pious sons. In reality the name became the omen of the disasters to happen in the time of this king.

Nebuchadnezzar, who invested Zedekiah with the royal office, demanded that he swear fealty to him. Zedekiah was about to swear by his own soul, but the Babylonian king, not satisfied, brought a scroll of the law, and made his Jewish vassal take the oath upon that. (2) Nevertheless he did not keep faith with Nebuchadnezzar for long. Nor was this his only treachery toward his suzerain. He had once surprised Nebuchadnezzar in the act of cutting a piece from a living hare and eating it, as is the habit of barbarians. Nebuchadnezzar was painfully embarrassed, and he begged the Jewish king to promise under oath not to mention what he had seen. Though Nebuchadnezzar treated him with great friendliness, even making him sovereign lord over five vassal kings, he did not justify the trust reposed in him. To flatter Zedekiah, the five kings once said: "If all were as it should be, thou wouldst occupy the throne of Nebuchadnezzar." Zedekiah could not refrain from exclaiming: "O yes, Nebuchadnezzar, whom I once saw eating a live hare!"

The five kings at once repaired to Nebuchadnezzar, and reported what Zedekiah had said. Thereupon the king of Babylonia marched to Daphne, near Antioch, with the purpose of chastising Zedekiah. At Daphne he found the Sanhedrin of Jerusalem, who had hastened thither to receive him. Nebuchadnezzar met the Sanhedrin courteously, ordered his attendants to bring state chairs for all the members, and requested them to read the Torah to him and explain it. When they reached the passage in the Book of Numbers dealing with the remission of vows, the king put the question: "If a man desires to be released from a vow, what steps must he take?" The Sanhedrin replied: "He must repair to a scholar, and he will absolve him from his vow." Whereupon Nebuchadnezzar exclaimed: "I verily believe it was you who released Zedekiah from the vow he took concerning me." And he ordered the members of the Sanhedrin to leave their state chairs and sit on the ground. (3) They were forced to admit, that they had not acted in accordance with the law, for Zedekiah's vow affected another beside himself, and without the acquiescence of the other party, namely, Nebuchadnezzar, the Sanhedrin had no authority to annul the vow. (4)

Zedekiah was duly punished for the grievous crime of perjury. When Jerusalem was captured, he tried to escape through a cave extending from his house to Jericho. God sent a deer into the camp of the Chaldeans, and in their pursuit of this game, the Babylonian soldiers reached the farther opening of the cave at the very moment when Zedekiah was leaving it. (5) The Jewish king together with his ten sons was brought before Nebuchadnezzar, who addressed Zedekiah thus: "Were I to judge thee according to the law of thy God, thou wouldst deserve the death penalty, for thou didst swear a false oath by the Name of God; no less wouldst thou deserve death, if I were to judge thee according to the law of the state, for thou didst fail in thy sworn duty to thy overlord."

Zedekiah requested the grace that his execution take place before his children's, and he be spared the sight of their blood. His children, on the other hand, besought Nebuchadnezzar to slay them before he slew their father, that they might be spared the disgrace of seeing their father executed. In his heartlessness Nebuchadnezzar had resolved worse things than Zedekiah anticipated. In the sight of their father, the children of Zedekiah were killed, and then Zedekiah himself was deprived of sight; his eyes were blinded. (6) He had been endowed with eyes of superhuman strength, they were the eyes of Adam, and the iron lances forced into them were powerless to destroy his sight. Vision left him only because of the tears he shed over the fate of his children. (7) Now he realized how true Jeremiah had spoken when he had prophesied his exile to Babylonia. Though he should live there until his death, he would never behold the land with his eyes. On account of its seeming contradictoriness, Zedekiah had thought the prophecy untrue. For this reason he had not heeded Jeremiah's advice to make peace with Nebuchadnezzar. Now it had all been verified; he was carried to Babylonia a captive, yet, blind as he was, he did not see the land of his exile. (8)

JEREMIAH

Though Zedekiah besmirched his career by perjury, he was nevertheless so good and just a king that for his sake God relinquished his purpose of returning the world to its original chaos, as a punishment for the evil-doing of a wicked generation. (9) In this depraved time, it was first and foremost Jeremiah to whom was delegated the task of proclaiming the word of God. He was a descendant of Joshua and Rahab, and his father was the prophet (10) Hilkiah. He was born while his father was fleeing (11) from the persecution of Jezebel, the murderess of prophets. At his very birth he showed signs that he was destined to play a great part. He was born circumcised, (12) and scarcely had he left his mother's womb when he broke into wailing, and his voice was the voice, not of a babe, but of a youth. He cried: "My bowels, my bowels tremble, the walls of my heart they are disquieted, my limbs quake, destruction upon destruction I bring upon earth." In this strain he continued to moan and groan, complaining of the faithlessness of his mother, and when she expressed her amazement at the unseemly speech of her new-born son, Jeremiah said: "Not thee do I mean, my mother, not to thee doth my prophecy refer; I speak of Zion, and against Jerusalem are my words directed. She adorns her daughters, arrays them in purple, and puts golden crowns upon their heads. Robbers will come and strip them of their ornaments."

As a lad he received the call to be a prophet. But he refused to obey, saying: "O Lord, I cannot go as a prophet to Israel, for when lived there a prophet whom Israel did not desire to kill? Moses and Aaron they sought to stone with stones; Elijah the Tishbite they mocked at because his hair was grown long; and they called after Elisha, 'Go up, thou bald head' no, I cannot go to Israel, for I am still naught but a lad." God replied: "I love youth, for it is innocent. When I carried Israel out of Egypt, I called him a lad, and when I think of Israel lovingly, I speak of him as a lad. Say not, therefore, thou art only a lad, but thou shalt go on whatsoever errand I shall send thee. Now, then," God, continued, "take the 'cup of wrath,' and let the nations drink of it." Jeremiah put the question which land was to drink first from the "cup of wrath," and the answer of God was: "First Jerusalem is to drink, the head of all earthly nations, and then the cities of Judah." When the prophet heard this, he began to curse the day of his birth. "I am like the high priest," he said, "who has to administer the 'water of bitterness' to a woman who is held under the suspicion of adultery, and when he approaches the woman with the cup, lo, he beholds his own mother. And I, O Mother Zion, thought, when I was called to prophesy, that I was appointed to proclaim prosperity and salvation to thee, but now I see that my message forebodes thee evil."

Jeremiah's first appearance in public was during the reign of Josiah, when he announced to the people in the streets: "If ye will give up your wicked doings, God will raise you above all nations; if not, He will deliver His house into the hands of the enemies, and they will deal with it as seemeth best to them."

The prophets contemporary with Jeremiah in his early years were Zechariah and Huldah. The province of the latter was among women, while Zechariah was active in the synagogue. (13) Later, under Jehoiakim, Jeremiah was supported by the prophets of his relative Uriah of Kiriathjearim, a friend of the prophet Isaiah. (14) But Uriah was put to death by the ungodly king, the same who had the first chapter of Lamentations burnt after obliterating the Name of God wherever it occurs in the whole book. But Jeremiah added four chapters. (15)

The prophet fell upon evil times under Zedekiah. He had both the people and the court against him. Nor was that surprising in a day when not even the high priests in the Temple bore the sign of the covenant upon their bodies. (16) Jeremiah had called forth general hostility by condemning the alliance with Egypt against Babylonia, and favoring peace with Nebuchadnezzar; and this though to all appearances the help of the Egyptians would prove of good effect for the Jews. The hosts of Pharaoh Necho had actually set forth from Egypt to join the Jews against Babylon. But when they were on the high seas, God commanded the waters to cover themselves with corpses. Astonished, the Egyptians asked each other, whence the dead bodies. Presently the answer occurred to them: they were the bodies of their ancestors drowned in the Red Sea on account of the Jews, who had shaken off Egyptian rule. "What," said the Egyptians thereupon, "shall we bring help to those who drowned our fathers?" So they returned to their own country, justifying the warning of Jeremiah, that no dependence could be put upon Egyptian promises. (17)

A little while after this occurrence, when Jeremiah wanted to leave Jerusalem to go to Anathoth and partake of his priestly portion there, the watchman at the gate accused him of desiring to desert to the enemy. He was delivered to his adversaries at court, and they confined him in prison. The watchman knew full well that it was a trumped up charge he was bringing against Jeremiah, and the intention attributed to him was as far as possible from the mind of the prophet, but he took this opportunity to vent an old family grudge. For this gateman was a grandson of the false prophet Hananiah, the enemy of Jeremiah, the one who had prophesied complete victory over Nebuchadnezzar within two years. It were proper to say, he calculated the victory rather than prophesied it. He reasoned: "If unto Elam, which is a mere ally of the Babylonians against the Jews, destruction has been appointed by God through Jeremiah, so much the more will the extreme penalty fall upon the Babylonians themselves, who have inflicted vast evil upon the Jews." (18) Jeremiah's prophecy had been the reverse: so far from holding forth any hope that a victory would be won over Nebuchadnezzar, the Jewish state, he said, would suffer annihilation. Hananiah demanded a sign betokening the truth of Jeremiah's prophecy. But Jeremiah contended there could be no sign for such a prophecy as his, since the Divine determination to do evil can be annulled. On the other hand, it was the duty of Hananiah to give a sign, for he was prophesying pleasant things, and the Divine resolution for good is executed without. (19) Finally, Jeremiah advanced the clinching argument: "I, a priest, may be well content with the prophecy; it is to my interest that the Temple should continue to stand. As for thee, thou art a Gibeonite, thou wilt have to do a slave's service in it so long as there is a Temple. But instead of troubling thy mind with the future in store for others, thou shouldst rather have thought of thine own future, for this very year thou wilt die." Hananiah, in very truth, died on the last day of the year set as his term of life, but before his death he ordered that it should be kept secret for two days, so to give the lie to Jeremiah's prophecy. With his last words, addressed to his son Shelemiah, he charged him to seek every possible way of taking revenge upon Jeremiah, to whose curse his death was to be ascribed. Shelemiah had no opportunity of fulfilling his father's last behest, but it did not pass from his mind, and when he, in turn, lay upon his death-bed, he impressed the duty of revenge upon his son Jeriah. It was the grandson of Hananiah who, when he saw Jeremiah leaving the city, hastened to take the opportunity of accusing the prophet of treason. His purpose prospered. The aristocratic enemies of Jeremiah, enraged against him, welcomed the chance to put him behind prison bars, and gave him in charge of a jailer, Jonathan, who had been a friend of the false prophet Hananiah. Jonathan pleased himself by mocking at his prisoner: "See," he would say, "see what honor thy friend does thee, to put thee in so fine a prison as this; verily, it is a royal palace."

Despite his suffering, Jeremiah did not hold back the truth. When the king inquired of him, whether he had a revelation from God, he replied: "Yes, the king of Babylonia will carry thee off into exile." To avoid irritating the king, he went into no further detail. He only prayed the king to liberate him from prison, saying: "Even wicked men like Hananiah and his descendants at least cast about for a pretext when they desire to take revenge, and their example ought not to be lost upon thee who art called Zedekiah, 'just man.'" The king granted his petition, but Jeremiah did not enjoy liberty for long. Hardly out of prison, he again advised the people to surrender, and the nobility seized him and cast him into a lime pit filled with water, where they hoped he would drown. But a miracle happened. The water sank to the bottom, and the mud rose to the surface, and supported the prophet above the water. Help came to him from Ebed-melech, a "white raven," the only pious man at court. Ebed-melech hastened to the king and spoke: "Know, if Jeremiah perishes in the lime pit, Jerusalem will surely be captured." With the permission of the king, Ebed-melech went to the pit, and cried out aloud several times, "O my lord Jeremiah," but no answer came. Jeremiah feared the words were spoken by his former jailer Jonathan, who had not given up his practice of mocking at the prophet. He would come to the edge of the pit and call down jeeringly: "Do not rest thy head on the mud, and take a little sleep, Jeremiah." To such sneers Jeremiah made no reply, and hence it was that Ebed-melech was left unanswered. Thinking the prophet dead, he began to lament and tear his clothes. Then Jeremiah, realizing that it was a friend, and not Jonathan, asked: "Who is it that is calling my name and weeps therewith?" and he received the assurance that Ebed-melech had come to rescue him from his perilous position. (20)

NEBUCHADNEZZAR

The suffering to which Jeremiah was exposed was finally ended by the capture of Jerusalem by Nebuchadnezzar. This Babylonian king was a son of King Solomon and the Queen of Sheba. (21) His first contact with the Jews happened in the time of his father-in-law Sennacherib, whom he accompanied on his campaign against Hezekiah. The destruction of the Assyrian army before the walls of Jerusalem, the great catastrophe from which only Nebuchadnezzar and four others escaped with their life, inspired him with fear of God. (22) Later, in his capacity as secretary to the Babylonian king Merodach-baladan, it was he who called his master's notice to the mention of the Jewish king's name before the Name of God. "Thou callest Him 'the great God,' yet thou dost name Him after the king," he said. Nebuchadnezzar himself hastened after the messenger to bring back the letter and have it changed. He had advanced scarce three steps when he was restrained by the angel Gabriel, for even the few paces he had walked for the glory of God earned him his great power over Israel. A further step would have extended his ability to inflict harm immeasurably. (23)