THE LEGENDS OF THE JEWS

VOLUME IV

BIBLE TIMES AND CHARACTERS FROM JOSHUA TO ESTHER

BY LOUIS GINZBERG

TRANSLATED FROM THE GERMAN MANUSCRIPT

6. JUDAH AND ISRAEL

THE DIVISION OF THE KINGDOM

The division of the kingdom into Judah and Israel, which took place soon after
the death of Solomon, had cast its shadow before. When Solomon, on the day after
his marriage with the Egyptian princess, disturbed the regular course of the Temple
service by sleeping late with his head on the pillow under which lay the key of
the Temple, Jeroboam with eighty thousand Ephraimites approached the king and
publicly called him to account for is negligence. God administered a reproof to
Jeroboam; “Why dost thou reproach a prince of Israel? As thou livest, thou shalt
have a taste of his rulership, and thou wilt see thou are not equal to its responsibilities.”

On another occasion a clash occurred between Jeroboam and Solomon. The latter
ordered his men to close the openings David had made in the city wall to facilitate
the approach of the pilgrims to Jerusalem. This forced them all the walk through
the gates and pay toll. The tax thus collected Solomon gave to his wife, the daughter
of Pharaoh, as pin-money. Indignant at this, Jeroboam questioned the king about
it in public. In other ways, too, he failed to pay Solomon the respect due to
royal position, as his father before him, Sheba the son of Bichri, had rebelled
against David, misled by signs and tokens which he had falsely interpreted as
pointing to his own elevation to royal dignity, when in reality they concerned
themselves with his son.

It was when Jeroboam was preparing to depart from Jerusalem forever, in order
to escape the dangers to which Solomon’s displeasure exposed him, that Ahijah
of Shilo met him with the Divine tidings of his elevation to the kingship. The
prophet Ahijah, of the tribe of Levi, was venerable, not only by reason of his
hoary age, his birth occurred at least sixty years before the exodus from Egypt,
but because his piety was so profound that a saint of the exalted standing of
Simon ben Yohai associated Ahijah with himself. Simon once exclaimed: “My merits
and Ahijah together suffice to atone for the iniquity of all sinners from the
time of Abraham until the advent of the Messiah.”

JEROBOAM

Jeroboam was the true disciple of this great prophet, His doctrine was as pure
as the new garment Ahijah wore when he met Jeroboam near Jerusalem, and his learning
exceeded that of all the scholars of his time except his own teacher Ahijah alone.
The prophet was in the habit of discussing secret love with Jeroboam and subjects
in the Torah whose existence was wholly unknown to others.

Had Jeroboam proved himself worthy of his high position, the length of his
reign would have equalled David’s. It was his pride that led him into destruction.
He set up the golden calves as objects to be worshipped by the people, in order
to wean them from their habit of going on pilgrimages to Jerusalem. He knew that
in the Temple only members of the royal house of David were privileged to sit
down. No exception would be made in favor of Jeroboam, and so he would have to
stand while Rehoboam would be seated. Rather than appear in public as the subordinate
of the Judean king, he introduced the worship of idols, which secured him full
royal prerogatives.

In the execution of his plan he proceeded with great cunning, and his reputation
as a profound scholar and pious saint stood him in good stead. This was his method:
He seated an impious man next to a pious man, and then said to each couple: “Will
you put your signature to anything I intend to do?” The two would give an affirmative
answer. “Do you want me as king?” he would then ask, only to receive and affirmative
answer again. “And you will do whatever I order?” he continued. “Yes,” was the
reply. “I am to infer, then, that you will even pay worship to idols if I command
it?” said Jeroboam. “God forbid!” the pious member of the couple would exclaim,
whereupon his impious companion, who was in league with the king, would turn upon
him: “Canst thou really suppose for an instant that a man like Jeroboam would
serve idols? He only wishes to put our loyalty to the test.” Through such machinations
he succeeded in obtaining the signatures of the most pious, even the signature
of the prophet Ahijah. Now Jeroboam had the people is his power. He could exact
the vilest deeds from them.

So entrenched, Jeroboam brought about the division between Judah and Israel,
a consummation which his father, Sheba the son of Bichri, had not been able to
compass under David, because God desired to have the Temple erected before the
split occurred. Not yet satisfied, Jeroboam sought to involve the Ten Tribes in
a war against Judah and Jerusalem. But the people of the northern kingdom refused
to enter into hostilities with their brethren, and with the ruler of their brethren,
a descendant of David. Jeroboam appealed to the elders of the Israelites, and
they referred him to the Danites, the most efficient of their warriors; but they
swore by the head of Dan, the ancestor of their tribe, that they would never consent
to shed blood of their brethren. They were even on the point of rising against
Jeroboam, and the clash between them and the followers of Jeroboam was prevented
only because God prompted the Danites to leave Palestine.

Their first plan was to journey to Egypt and take possession of the land. They
gave it up when their princes reminded them of the Biblical prohibition against
dwelling in Egypt. Likewise they were restrained from attacking the Edomites,
Ammonites, and Moabites, for the Torah commands considerate treatment of them.
Finally they decided to go to Egypt, but not to stay there, only to pass through
to Ethiopia. The Egyptians were in great terror of the Danites, and their hardiest
warriors occupied the roads travelled by them. Arrived in Ethiopia, the Danites
slew a part of the population, and exacted tribute from the rest.

The departure of the Danites relieved Judah from the apprehended invasion by
Jeroboam, but danger arose from another quarter. Shishak, the ruler of Egypt,
who was the father-in-law of Solomon, came to Jerusalem and demanded his daughter’s
jointure. He carried off the throne of Solomon, and also the treasure which the
Israelites had taken from the Egyptians at the time of the exodus. So the Egyptian
money returned to its source.

THE TWO ABIJAHS

Jeroboam did not entirely forego his plan of a campaign against Judah, but
it was not executed until Abijah had succeeded his father Rehoboam on the throne
of Jerusalem. The Judean king was victorious. However, he could not long enjoy
the fruits of his victory. Shortly after occurred his death, brought on by his
own crimes. In his war against Jeroboam he had indulged in excessive cruelty;
he ordered the corpses of the enemy to be mutilated, and permitted them to be
buried only after putrefaction had set in. Such savagery was all the more execrable
as it prevented many widows from entering into a second marriage. Mutilating the
corpses had made identification impossible, and so it was left doubtful whether
their husbands were among the dead.

Moreover, Abijah used most disrespectful language about the prophet Abijah
the Shilonite; he called him a “son of Belial” in his address to the people on
Mount Zemaraim. That in itself merited severe punishment. Finally, his zeal for
true worship of God, which Abijah had urged as the reason of the war between himself
and Jeroboam, cooled quickly. When he obtained possession of Beth-el, he failed
to do away with the golden calves.

In this respect his namesake, the Israelitish king Abijah, the son of Jeroboam,
was by far his superior. By removing the guards stationed at the frontier, he
bade defiance to the command of his father, who had decreed the death penalty
for pilgrimages to Jerusalem. More than this, he himself ventured to go up to
Jerusalem in fulfilment of his religious duty.

ASA

Asa, the son of Abijah of Judah, was a worthier and a more pious ruler than
his father had been. He did away with the gross worship of Priapus, to which his
mother was devoted. To reward him for his piety, God gave him the victory over
Zerah, the king of the Ethiopians. As a result of this victory he came again into
possession of the throne of Solomon and of the treasures Shishak had taken from
his grandfather, which Zerah in turn had wrested form Shishak. Asa himself did
not long keep them. Baasha, the king of Israel, together with Ben-hadad, the Aramean
king, attacked Asa, who tried to propitiate Ben-hadad by giving him his lately
re-acquired treasures. The prophet justly rebuked him for trusting in princes
rather than in God, and that in spite of the fact that Divine help had been visible
in his conflicts with the Ethiopians and the Lubim; for there had been no need
for him to engage in battle with them; in response to his mere prayer God had
slain the enemy. In general, Asa showed little confidence in God; he rather trusted
his own skill. Accordingly, he made even the scholars of his realm enlist in the
army sent out against Baasha. He was punished by being afflicted with gout, he
of all men, who was distinguished on account of the strength residing in his feet.
Furthermore, the division between Judah and Israel was made permanent, though
God had at first intended to limit the exclusion of David’s house from Israel
to only thirty-six years. Had Asa shown himself deserving, he would have been
accorded dominion over the whole of Israel. In point of fact, Asa, through his
connection by marriage with the house of Omri, contributed to the stability of
the Israelitish dynasty, for as a result of the support given by the southern
ruler Omri succeeded in putting his rival Tibni out of the way. Then it was that
God resolved that the descendants of Asa should perish simultaneously with the
descendants of Omri. This doom was accomplished when Jehu killed the king of Judah
on account of his friendship and kinship with Joram the king of Samaria.

JEHOSHAPHAT AND AHAB

The successors of Omri and Asa, each in his way, were worthy of their fathers.
Jehoshaphat, the son of Asa, was very wealthy. The treasures which his father
had sent to the Aramean ruler reverted to him in consequence of his victory over
the Ammonites, themselves the conquerors of the Arameans, whom they had despoiled
of their possessions. His power was exceedingly great; each division of his army
counted no less than one hundred and sixty thousand warriors. Yet rich and powerful
as he was, he was so modest that he refused to don his royal apparel when he went
to the house of the prophet Elisha to consult him; he appeared before him in the
attire of one of the people. Unlike his father, who had little consideration for
scholars, Jehoshaphat was particularly gracious toward them. When a scholar appeared
before him, he arose, hastened to meet him, and kissing and embracing him, greeted
him with “Rabbi, Rabbi!”

Jehoshaphat concerned himself greatly about the purity and sanctification of
the Temple. He was the author of the ordinance forbidding any one to ascend the
Temple mount whose term of uncleanness had not expired, even though he had taken
the ritual bath. His implicit trust in God made him a complete contrast to his
skeptical father. He turned to God and implored His help when to human reason
help seemed an utter impossibility. In the war with the Arameans, an enemy held
his sword at Jehoshaphat’s very throat, ready to deal the fatal blow, but the
king entreated help of God, and it was granted.

In power and wealth, Ahab, king of Samaria, outstripped his friend Jehoshaphat,
for Ahab is one of that small number of kings who have ruled over the whole world.
No less than two hundred and fifty-two kingdoms acknowledged his dominion. As
for his wealth, it was so abundant that each of his hundred and forty children
possessed several ivory palaces, summer and winter residences. But what gives
Ahab his prominence among the Jewish kings is neither his power nor his wealth,
but his sinful conduct. For him the gravest transgressions committed by Jeroboam
were slight peccadilloes. At his order the gates of Samaria bore the inscription:
“Ahab denies the God of Israel.” He was so devoted to idolatry, to which he was
led astray by his wife Jezebel, that the fields of Palestine were full of idols.
But he was not wholly wicked, he possessed some good qualities. He was liberal
toward scholars, and he showed great reverence for the Torah, which he studied
zealously. When Ben-hadad exacted all he possessed his wealth, his wives, his
children he acceded to his demands regarding everything except the Torah; that
he refused peremptorily to surrender. In the war that followed between himself
and the Syrians, he was so indignant at the presumptuousness of the Aramean upstart
that he himself saddled his warhorse for the battle. His zeal was rewarded by
God; he gained a brilliant victory in a battle in which no less than a hundred
thousand of the Syrians were slain, as the prophet Micaiah had foretold to him.
The same seer admonished him not to deal gently with Ben-hadad. God’s word to
him had been: “Know that I had to set many a pitfall and trap to deliver him into
thy hand. If thou lettest him escape, thy life will be forfeit for his.”

Nevertheless the disastrous end of Ahab is not to be ascribed to his disregard
of the prophet’s warning for he finally liberated Ben-hahad, but chiefly to the
murder of his kinsman Naboth, whose execution on the charge of treason he had
ordered, so that he might put himself in possession of Naboth’s wealth. His victim
was a pious man, and in the habit of going on pilgrimages to Jerusalem on the
festivals. As he was a great singer, his presence in the Holy City attracted many
other pilgrims thither. Once Naboth failed to go on his customary pilgrimage.
Then it was that his false conviction took place a very severe punishment for
the transgression, but not wholly unjustifiable. Under Jehoshaphat’s influence
and counsel, Ahab did penance for his crime, and the punishment God meted out
to him was thereby mitigated to the extent that his dynasty was not cut off from
the throne at this death. In the heavenly court of justice, at Ahab’s trial, the
accusing witnesses and his defenders exactly balanced each other in number and
statements, until the spirit of Naboth appeared and turned the scale against Ahab.
The spirit of Naboth it had been, too, that had let astray the prophets of Ahab,
making them all use the very same words in prophesying a victory at Ramothgilead.
This literal unanimity aroused Jehoshaphat’s suspicion, and caused him to ask
for “a prophet of the Lord,” for the rule is: “The same thought is revealed to
many prophets, but no two prophets express it in the same words.” Jehoshaphat’s
mistrust was justified by the issue of war. Ahab was slain in a miraculous way
by Naaman, at the time only a common soldier of the rank and file. God permitted
Naaman’s missile to penetrate Ahab’s armor, though the latter was harder than
the former.

The mourning for Ahab was so great that the memory of it reached posterity.
The funeral procession was unusually impressive; no less than thirty-six thousand
warriors, their shoulders bared, marched before his bier. Ahab is one of the few
in Israel who have no portion in the world to come. He dwells in the fifth division
of the nether world, which is under the supervision of the angel Oniel. However,
he is exempt from the tortures inflicted upon his heathen associates.

JEZEBEL

Wicked as Ahab was, his wife Jezebel was incomparably worse. Indeed, she is
in great part the cause of his suffering, and Ahab realized it. Once Rabbi Levi
expounded the Scriptural verse in which the iniquity of Ahab and the influence
of his wife over him are discussed, dwelling upon the first half for two months.
Ahab visited him in a dream, and reproached him with expatiating on the first
half of the verse to the exclusion of the latter half. Thereupon the Rabbi took
the second half of the verse as the text of his lectures for the next two months,
demonstrating all the time that Jezebel was the instigator of Ahab’s sins. Her
misdeed are told in the Scriptures. To those there recounted must be added her
practice of attaching unchaste images to Ahab’s chariot for the purpose of stimulating
his carnal desires. Therefore those parts of his chariot were spattered with his
blood when he fell at the hand of the enemy. She had her husband weighed every
day, and the increase of his weight in gold she sacrificed to the idol. Jezebel
was not only the daughter and the wife of a king, she was also co-regent with
her husband, the only reigning queen in Jewish history except Athaliah.

Hardened sinner though Jezebel was, even she had good qualities. One of them
was her capacity for sympathy with others in joy and sorrow. Whenever a funeral
cortege passed the royal palace, Jezebel would descend and join the ranks of the
mourners, and, also, when a marriage procession went by, she took part in the
merry-making in honor of the bridal couple. By way of reward the limbs and organs
with which she had executed these good deeds were left intact by the horses that
trampled her to death in the portion of Jezreel.

JORAM OF ISRAEL

Of Joram, the son of Ahab, it can only be said that he had his father’s faults
without his father’s virtues. Ahab was liberal, Joram miserly, nay, he even indulged
in usurious practices. From Obadiah, the pious protector of the prophets in hiding,
he exacted a high rate of interest on the money needed for their support. As a
consequence, at his death he fell pierced between his arms, the arrow going out
at his heart, for he had stretched out his arms to receive usury, and had hardened
his heart against compassion. In his reign only one event deserves mention, his
campaign against Moab, undertaken in alliance with the kings of Judah and Edom,
and ending with a splendid victory won by the allied kings. Joram and his people,
it need hardly be said, failed to derive the proper lesson from the war. Their
disobedience to God’s commands went on as before. The king of Moab, on the other
hand, in his way sought to come nearer to God. He assembled his astrologers and
inquired of them, why it was that the Moabites, successful in their warlike enterprises
against other nations, could not measure up to the standard of the Israelites.
They explained that God was gracious to Israel, because his ancestor Abraham had
been ready to sacrifice Isaac at His bidding. Then the Moabite king reasoned,
that if God set so high a value upon mere good intention, how much greater would
be the reward for its actual execution, and he, who ordinarily was a sun worshipper,
proceeded to sacrifice his son, the successor to the throne, to the God of Israel.
God said: “The heathen do not know Me, and their wrong-doing arises from ignorance;
but you, Israelites, know Me, and yet you act rebelliously toward Me.”

As a result of the seven years’ famine, conditions in Samaria were frightful
during the great part of Joram’s reign. In the first year everything stored in
the houses was eaten up. In the second, the people supported themselves with what
they could scrape together in the fields. The flesh of the clean animals sufficed
for the third year; in the fourth the sufferers resorted to the unclean animals;
in the fifth, the reptiles and insects; and in the sixth the monstrous thing happened
that women crazed by hunger consumed their own children as food. But the acme
of distress was reached in the seventh year, when men sought to gnaw the flesh
from their own bones. To these occurrences the prophecies of Joel apply, for he
lived in the awful days of the famine in Joram’s reign.

Luckily, God revealed to Joel at the same time how Israel would be rescued
from the famine. The winter following the seven years of dearth brought no relief,
for the rain held back until the first day of the month of Nisan. When it began
to fall, the prophet said to the people, “Go forth and sow seed!” But they remonstrated
with him, “Shall one who hath saved a measure of wheat or two measures of barely
not use his store for food and live, rather than for seed and die?” But the prophet
urged them, “Nay, go forth and sow seed.” And a miracle happened. In the ant hills
and mouse holes, they found enough grain for seed, and they cast it upon the ground
on the second, the third, and the fourth day of Nisan. On the fifth day of the
month rain fell again. Eleven days later the grain was ripe, and the offering
of the ‘Omer could be brought at the appointed time, on the sixteenth of the month.
Of this the Psalmist was thinking when he said, “They that sow in tears shall
reap in joy.”