The Legends of the Jews Volume IV Part 2

Ruth supported herself and her mother-in-law spa.r.s.ely with the ears of grain which she gathered in the fields. a.s.sociation with so pious a woman as Naomi (49) had already exercised great influence upon her life and ways. Boaz was astonished to notice that if the reapers let more than two ears fall, in spite of her need she did not pick them up, for the gleaning a.s.signed to the poor by law does not refer to quant.i.ties of more than two ears inadvertently dropped at one time. (50) Boaz also admired her grace, her decorous conduct, her modest demeanor. (51) When he learned who she was, he commended her for her attachment to Judaism.

To his praise she returned: "Thy ancestors found no delight even in Timna, (52) the daughter of a royal house. As for me, I am a member of a low people, abominated by thy G.o.d, and excluded from the a.s.sembly of Israel." For the moment Boaz failed to recollect the Halakah bearing on the Moabites and Ammonites. A voice from heaven reminded him that only their males were affected by the command of exclusion. (53) This he told to Ruth, and he also told her of a vision he had had concerning her descendants. For the sake of the good she had done to her mother-in-law, kings and prophets would spring from her womb.

(54)

Boaz showed kindness not only to Ruth and Naomi, but also to their dead. He took upon himself the decent burial of the remains of Elimelech and his two sons. (55) All this begot in Naomi the thought that Boaz harbored the intention of marrying Ruth. She sought to coax the secret, if such there was, from Ruth. (56) When she found that nothing could be elicited from her daughter-in-law, she made Ruth her partner in a plan to force Boaz into a decisive step. Ruth adhered to Naomi's directions in every particular, except that she did not wash and anoint herself and put on fine raiment, until after she had reached her destination. She feared to attract the attention of the l.u.s.tful, if she walked along the road decked out in unusual finery. (57)

The moral conditions in those days were very reprehensible.

Though Boaz was high-born and a man of substance, yet he slept on the thres.h.i.+ng-floor, so that his presence might act as a check upon profligacy. In the midst of his sleep, Boaz was startled to find some one next to him. At first he thought it was a demon. Ruth calmed his disquietude (58) with these words: "Thou art the head of the court, thy ancestors were princes, thou art thyself an honorable man, and a kinsman of my dead husband. As for me, who am in the flower of my years, since I left the home of my parents where homage is rendered unto idols, I have been constantly menaced by the dissolute young men around. (59) So I have come hither that thou, who art the redeemer, mayest spread out thy skirt over me." (60) Boaz gave her the a.s.surance that if his older brother Tob (61) failed her, he would a.s.sume the duties of a redeemer. The next day he came before the tribunal of the Sanhedrin (62) to have the matter adjusted. Tob soon made his appearance, for an angel led him to the place where he was wanted, (63) that Boaz and Ruth might not have long to wait. Tob, who was not learned in the Torah, did not know that the prohibition against the Moabites had reference only to males.

Therefore, he declined to marry Ruth. (64) So she was taken to wife (65) by the octogenarian (66) Boaz. Ruth herself was forty years old (67) at the time of her second marriage, and it was against all expectations that her union with Boaz should be blessed with offspring, a son Obed the pious. (68) Ruth lived to see the glory of Solomon, but Boaz died on the day after the wedding. (69)

DEBORAH

Not long after Ruth, another ideal woman arose in Israel, the prophetess Deborah.

When Ehud died, there was none to take his place as judge, and the people fell off from G.o.d and His law. G.o.d, therefore, sent an angel to them with the following message: "Out of all the nations on earth, I chose a people for Myself, and I thought, so long as the world stands, My glory will rest upon them. I sent Moses unto them, My servant, to teach them goodness and righteousness. But they strayed from My ways. And now I will arouse their enemies against them, to rule over them, and they will cry out: 'Because we forsook the ways of our fathers, hath this come over us.' Then I will send a woman unto them, and she will s.h.i.+ne for them as a light for forty years." (70)

The enemy whom G.o.d raised up against Israel was Jabin, (71) the king of Hazor, who oppressed him sorely. But worse than the king himself was his general Sisera, one of the greatest heroes know to history. When he was thirty years old, he had conquered the whole world. At the sound of his voice the strongest of walls fell in a heap, and the wild animals in the woods were chained to the spot by fear. The proportions of his body were vast beyond description.

If he took a bath in the river, and dived beneath the surface, enough fish were caught in his beard to feed a mult.i.tude, and it required no less than nine hundred horses to draw the chariot in which he rode. (72)

To rid Israel of this tyrant, G.o.d appointed Deborah and her husband Barak. Barak was an ignoramus, like most of his contemporaries. It was a time singularly deficient to scholars. (73) In order to do something meritorious in connection with the Divine service, he carried candles, at his wife's instance, to the sanctuary, wherefrom he was called Lipidoth, "Flames." Deborah was in the habit of making the wicks on the candles very thick, so that they might burn a long time. Therefore G.o.d distinguished her. He said: "Thou takest pains to shed light in My house, and I will let thy light, thy flame, s.h.i.+ne abroad in the whole land." Thus it happened that Deborah became a prophetess and a judge. She dispensed judgement in the open air, for it was not becoming that men should visit a woman in her house. (74)

Prophetess though she was, she was yet subject to the frailties of her s.e.x. Her self-consciousness was inordinate. She sent for Barak (75) to come to her instead of going to him, (76) and in her song she spoke more of herself than was seemly. The result was that the prophetical spirit departed from her for a time while she was composing her song. (77)

The salvation of Israel was effected only after the people, a.s.sembled on the Mount of Judah, had confessed their sins publicly before G.o.d and besought His help. A seven days' fast was proclaimed for men and women, for young and old. Then G.o.d resolved to help the Israelites, not for their sakes, but for the sake of keeping the oath he had sworn to their forefathers, never to abandon their seed. Therefore He sent Deborah unto them. (78)

The task allotted to Deborah and Barak, to lead the attack upon Sisera, was by no means slight. It is comparable with nothing less than Joshua's undertaking to conquer Canaan. Joshua had triumphed over only thirty-one of the sixty-two kings of Palestine, leaving at large as many as he had subdued. Under the leaders.h.i.+p of Sisera these thirty-one unconquered kings opposed Israel. (79) No less than forty thousand armies, each counting a hundred thousand warriors, were arrayed against Deborah and Barak. (80) G.o.d aided Israel with water and fire. The river Kishon and all the fiery hosts of heaven (81) except the star Meros (82) fought against Sisera. The Kishon had long before been pledged to play its part in Sisera's overthrow. When the Egyptians were drowned in the Red Sea, G.o.d commanded the Angel of the Sea to cast their corpses on the land, that the Israelites might convince themselves of the destruction of their foes, and those of little faith might not say afterward that the Egyptians like the Israelites had reached dry land. The Angel of the Sea complained of the impropriety of withdrawing a gift. G.o.d mollified him with the promise of future compensation. The Kishon was offered as security that he would received half as many bodies again as he was now giving up.

When Sisera's troops sought relief from the scorching fire of the heavenly bodies in the coolness of the waters of the Kishon, G.o.d commanded the river to redeem its pledge. And so the heathen were swept down into the Sea by the waves of the river Kishon, whereat the fishes in the Sea exclaimed: "And the truth of the Lord endureth forever." (83)

Sisera's lot was no better than the lot of the men. He fled from the battle on horseback (84) after witnessing the annihilation of his vast army. When Jael saw him approach, she went to meet him arrayed in rich garments and jewels. She was unusually beautiful, and her voice was the most seductive ever a woman possessed.

(85) These are the words she addressed to him: "Enter and refresh thyself with food, and sleep until evening, and then I will send my attendants with thee to accompany thee, for I know thou wilt not forget me, and thy recompense will not fail." When Sisera, on stepping into her tent, saw the bed strewn with roses which Jael had prepared for him, he resolved to take her home to his mother as his wife, as soon as his safety should be a.s.sured.

He asked her for milk to drink, saying: "My soul burns with the flame which I saw in the stars contending for Israel." Jael went forth to milk her goat, meantime supplicating G.o.d to grant her His help: "I pray to Thee, O Lord, to strengthen Thy maid-servant against the enemy. By this token shall I know that Thou wilt aid me if, when I enter the house, Sisera will awaken and ask for water to drink." Scarcely had Jael crossed the threshold when Sisera awakened and begged for water to quench his burning thirst.

Jael gave him wine mixed with water, which caused him to drop into a sound sleep again. The woman then took a wooden spike in her left hand, approached the sleeping warrior, and said: "This shall be the sign that Thou wilt deliver him into my hand if I draw him from the bed down on the ground without awaking him."

She tugged at Sisera, and in very truth he did not awaken even when he dropped from the bed to the floor. Then Jael prayed: "O G.o.d, strengthen the arm of Thy maid-servant this day, for Thy sake, for the sake of Thy people, and for the sake of those that hope in Thee." With a hammer she drove the spike into the temple of Sisera, who cried out as he was expiring: "O that I should lose my life by the hand of a woman!" Jael's mocking retort was: "Descend to h.e.l.l and join thy fathers, and tell them that thou didst fall by the hand of a woman." (86)

Barak took charge of the body of the dead warrior, and he sent it to Sisera's mother, Themac, (87) with the message: "Here is thy son, whom thou didst expect to see returning laden with booty." He had in mind the vision of Themac and her women-in-waiting. When Sisera went forth to battle, their conjuring tricks had shown him to them as he lay on the bed of a Jewish woman. This they had interpreted to mean that he would return with Jewish captives.

"One damsel, two damsels for ever man." (88) they had said.

Great, therefore, was the disappointment of Sisera's mother. No less than a hundred cries did she utter over him. (89)

Deborah and Barak thereupon intoned a song of praise, thanking G.o.d for the deliverance of Israel out of the power of Sisera, and reviewing the history of the people since the time of Abraham.

(90)

After laboring for the weal of her nation for forty years, Deborah departed this life. Her last words to the weeping people were an exhortation not to depend upon the dead. They can do nothing for the living. So long as a man is alive, his prayers are efficacious for himself and for others. They avail naught once he is dead.

The whole nation kept a seventy days' period of mourning in honor of Deborah, and the land was at peace for seven years. (91)

GIDEON

Elated by the victory over Sisera, Israel sang a hymn of praise, the song of Deborah, and G.o.d, to reward them for their pious sentiments, pardoned the transgression of the people. (92) But they soon slipped back into the old ways, and the old troubles hara.s.sed them. Their backsliding was due to the witchcraft of a Midianite priest named Aud. He made the sun s.h.i.+ne at midnight, and so convinced the Israelites that the idols of Midian were mightier than G.o.d, and G.o.d chastised them by delivering them into the hands of the Midianties. (93) They wors.h.i.+pped their own images reflected in the water, (94) and they were stricken with dire poverty. They could not bring so much as a meal offering, the offering of the poor. (95) On the eve of one Pa.s.sover, Gideon uttered the complaint: "Where are all the wondrous works which G.o.d did for our fathers in this night, when he slew the first-born of the Egyptians, and Israel went forth from slavery with joyous hearts?" G.o.d appeared unto him, and said: "Thou who art courageous enough to champion Israel, thou art worthy that Israel should be saved for thy sake." (96)

An angel appeared, and Gideon begged him for a sign, that he would achieve the deliverance of Israel. He excused his pet.i.tion with the precedent of Moses, the first prophet, who likewise has asked for a sign. The angel bade him pour water on the rock, and then gave him the choice of how he would have the water transformed. Gideon desired to see one-half changed into blood, and one-half into fire. Thus it happened. The blood and the fire mingled with each other, yet the blood did not quench the fire, nor did the fire dry out the blood. Encouraged by this and other signs, (97) Gideon undertook to carry on the war against the Midianites with a band of three hundred G.o.d-fearing men, and he was successful. Of the enemy one hundred and twenty thousand corpses covered the field, and all the rest fled precipitately. (98)

Gideon enjoyed the privilege of bringing salvation to Israel because he was a good son. His old father feared to thresh his grain on account of the Midianites, and Gideon once went out to him in the field and said: "Father, thou art too old to do this work; go thou home, and I shall finish thy task for thee. If the Midianites should surprise me out here, I can run away, which thou canst not do, on account of thy age." (99)

The day on which Gideon gained his great victory was during the Pa.s.sover, and the cake of barley bread that turned the camp of the enemy upside down, of which the Midianite dreamed, was a sign that G.o.d would espouse the cause of His people to reward them for bringing a cake of barley bread as an 'Omer offering. (100)

After G.o.d had favored Israel with great help through him, Gideon had an ephod made. In the high priest's breastplate, Joseph was represented among the twelve tribes by Ephraim alone, not by Mana.s.seh, too. To wipe out this slight upon his own tribe, Gideon made an ephod bearing the name of Mana.s.seh. He consecrated it to G.o.d, but after his death homage was paid to it as an idol. (101) In those days the Israelites were so addicted to the wors.h.i.+p of Beelzebub that they constantly carried small images of this G.o.d with them in their pockets, and every now and then they were in the habit of bringing the image forth and kissing it fervently. (102) Of such idolaters were the vain and light fellows who helped Abimelech, the son of Gideon by his concubine from Shechem, to a.s.sa.s.sinate the other sons of his father. But G.o.d is just. As Abimelech murdered his brothers upon a stone, so Abimelech himself met his death through a millstone. It was proper, then, that Jotham, in his parable, should compare Abimelech to a thorn-bush, while he characterized his predecessors, Othniel, Deborah, and Gideon, as an olive-tree, or a fig-tree, or a vine. This Jotham, the youngest of the sons of Gideon, was more than a teller of parables.

He knew then that long afterward the Samaritans would claim sanct.i.ty for Mount Gerizim, on account of the blessing p.r.o.nounced from it upon the tribe. For this reason he chose Gerizim from which to hurl his curse upon Shechem and it inhabitants. (103)

The successor to Abimelech equalled, if he did not surpa.s.s, him in wickedness. Jair erected an altar unto Baal, and on penalty of death he forced the people to prostrate themselves before it. Only seven men remained firm in the true faith, and refused to the last to commit idolatry. Their names were Deuel, Abit Yisreel, Jekuthiel, Shalom, Ashur, Jehonadab, and Shemiel. (104) They said to Jair: "We are mindful of the lessons given us by our teachers and our mother Deborah. 'Take ye heed,' they said, 'that your heart lead you not astray to the right or to the left. Day and night ye shall devote yourselves to the study of the Torah.' Why, then, dost thou seek to corrupt the people of the Lord, saying, 'Baal is G.o.d, let us wors.h.i.+p him'? If he really is what thou sayest, then let him speak like a G.o.d, and we will pay him wors.h.i.+p." For the blasphemy they had uttered against Baal, Jair commanded that the seven men be burnt. When his servants were about to carry out his order, G.o.d sent the angel Nathaniel, the lord over the fire, and he extinguished the fire though not before the servants of Jair were consumed by it. Not only did the seven men escape the danger of suffering death by fire, but the angel enabled them to flee unnoticed, by striking all the people present with blindness. Then the angel approached Jair, and said to him: "Hear the words of the Lord ere thou diest. I appointed thee as prince over my people, and thou didst break My covenant, seduce My people, and seek to burn My servants with fire, but they were animated and freed by the living, the heavenly fire. As for thee, thou wilt die, and die by fire, a fire in which thou wilt abide forever."

Thereupon the angel burnt him with a thousand men, whom he had taken in the act of paying homage to Baal. (105)

JEPHTHAH

The first judge of any importance after Gideon was Jephthah. He, too, fell short of being the ideal Jewish ruler. His father had married a woman of another tribe, an unusual occurrence in a time when a woman who left her tribe was held in contempt.(106) Jephthah, the offspring of this union, had to bear the consequences of his mother's irregular conduct. So many annoyances were put upon him that he was forced to leave his home and settle in a heathen district. (107)

At first Jephthah refused to accept the rulers.h.i.+p which the people offered him in an a.s.sembly at Mizpah, for he had not forgotten the wrongs to which he had been subjected. In the end, however, he yielded, and placed himself at the head of the people in the war against Getal, the king of the Ammonites. At his departure, he vowed before G.o.d to sacrifice to Him whatsoever came forth out of the doors of his house to meet him when he returned a victor from the war.

G.o.d was angry and said: "So Jephthah has vowed to offer unto me the first thing that shall meet him! If a dog were the first to meet him, would a dog be sacrificed to me? Now shall the vow of Jephthah be visited on his first-born, on his own offspring, yea, his prayer shall be visited on his only daughter. But I a.s.suredly shall deliver my people, not for Jephthah's sake, but for the sake of the prayers of Israel."

The first to meet him after his successful campaign was his daughter Sheilah. Overwhelmed by anguish, the father cried out: "Rightly was the name Sheilah, the one who is demanded, given to thee, that thou shouldst be offered up as a sacrifice. Who shall set my heart in the balance and my soul as the weight, that I may stand and see whether that which happened to me is joy or sorrow? But because I opened my mouth to the Lord, and uttered a vow, I cannot take it back." Then Sheilah spoke, saying: "Why dost thou grieve for my death, since the people was delivered? Dost thou not remember what happened in the day of our forefathers, when the father offered his son as a burnt offering, and the son did not refuse, but consented gladly, and the offerer and the offered were both full of joy? Therefore, do as thou hast spoken. But before I die I will ask a favor of thee. Grant me that I may go with my companions upon the mountains, sojourn among the hills, and tread upon the rocks to shed my tears and deposit there the grief for my lost youth. The trees of the field shall weep for me, and the beasts of the field mourn for me. I do not grieve for my death, nor because I have to yield up my life, but because when my father vowed his heedless vow, he did not have me in mind. I fear, therefore, that I may not be an acceptable sacrifice, and that my death shall be for nothing." Sheilah and her companions went forth and told her case to the sages of the people, but none of them could give her any help. Then she went up to Mount Telag, where the Lord appeared to her at night, saying unto her: "I have closed the mouth of the sages of my people in this generation, that they cannot answer the daughter of Jephthah a word; that my vow be fulfilled and nothing of what I have thought remain undone. I know her to be wiser than her father, and all the wise men, and now her soul shall be accepted at her request, and her death shall be very precious before My face all the time." Sheilah began to bewail her fate in these words: "Hearken, ye mountains, to my lamentations, and ye hills, to the tears of my eyes, and ye rocks, testify to the weeping of my soul. My words will go up to heaven, and my tears will be written in the firmament. I have not been granted the joy of wedding, nor was the wreath of my betrothal completed. I have not been decked with ornaments, nor have I been scented with myrrh and with aromatic perfumes. I have not been anointed with the oil that was prepared for me. Alas, O mother, it was in vain thou didst give birth to me, the grave was destined to be my bridal chamber. The oil thou didst prepare for me will be spilled, and the white garments my mother sewed for me, the moth will eat them; the bridal wreath my nurse wound for me will wither, and my garments in blue and purple, the worms will destroy them, and my companions will all their days lament over me. And now, ye trees, incline your branches and weep over my youth; ye beasts of the forest, come and trample upon my virginity, for my years are cut off, and the days of my life grow old in darkness." (108)

Her lamentations were of as little avail as her arguments with her father. In vain she sought to prove to him from the Torah that the law speaks only of animal sacrifices, never of human sacrifices. In vain she cited the example of Jacob, who had vowed to give G.o.d a tenth of all the possessions he owned, and yet did not attempt later to sacrifice one of his sons. Jephthah was inexorable. All he would yield was a respite during which his daughter might visit various scholars, who were to decide whether he was bound by his vow.

According to the Torah his vow was entirely invalid. He was not even obliged to pay his daughter's value in money. But the scholars of his time had forgotten this Halakah, and they decided that he must keep his vow. The forgetfulness of the scholars was of G.o.d, ordained as a punishment upon Jephthah for having slaughtered thousands of Ephraim.

One man there was living at the time who, if he had been questioned about the case, would have been able to give a decision. This was the high priest Phinehas. But he said proudly: "What! I, a high priest, the son of a high priest, should humiliate myself and go to an ignoramus!" Jephthah on the other hand said: "What! I, the chief of the tribes of Israel, the first prince of the land, should humiliate myself and go to one of the rank and file!"

So only the rivalry between Jephthah and Phinehas caused the loss of a young life. Their punishment did not miss them. Jephthah dies a horrible death. Limb by limb his body was dismembered. As for the high priest, the holy spirit departed from him, and he had to give up his priestly dignity. (109)

As it had been Jephthah's task to ward off the Ammonites, so his successor Abdon was occupied with protecting Israel against the Moabites. The king of Moab sent messengers to Abdon, and they spoke thus: "Thou well knowest that Israel took possession of cities that belonged to me. Return them." Abdon's reply was: "Know ye not how the Ammonites fared? The measure of Moab's sins, it seems, out against the enemy, slew forty-five thousand of their number, and routed the rest. (110)

SAMSON

The last judge but one, Samson, was not the most important of the judges, but he was the greatest hero of the period and, except Goliath, the greatest hero of all times. He was the son of Manoah of the tribe of Dan, and his wife Zelalponit (111) of the tribe of Judah, (112) and he was born to them at a time when they had given up all hope of having children. Samson's birth is a striking ill.u.s.tration of the shortsightedness of human beings. The judge Ibzan had not invited Manoah and Zelalponit to any of the one hundred and twenty feasts in honor of the marriage of his sixty children, which were celebrated at his house and at the house of their parents-in-law, because he thought that "the sterile she-mule"

would never be in a position to repay his courtesy. It turned out that Samson's parents were blessed with an extraordinary son, while Ibzan saw his sixty children die during his lifetime. (113)

Samson's strength was superhuman, (114) and the dimensions of his body were gigantic he measured sixty ells between the shoulders. Yet he had one imperfection, he was maimed in both feet. (115) The first evidence of his gigantic strength he gave when he uprooted two great mountains, and rubbed them against each other. Such feats he was able to perform as often as the spirit of G.o.d was poured out over him. Whenever this happened, it was indicated by his hair. In began to move and emit a bell-like sound, which could be heard far off. Besides, while the spirit rested upon him, he was able with one stride to cover a distance equal to that between Zorah and Eshtaol. (116) It was Samson's supernatural strength that made Jacob think that he would be the Messiah.

When G.o.d showed him Samson's latter end, then he realized that the new era would not be ushered in by the hero-judge. (117)

Samson won his first victory over the Philistines by means of the jawbone of the a.s.s on which Abraham had made his way to Mount Moriah. It had been preserved miraculously. (118) After this victory a great wonder befell. Samson was at the point of peris.h.i.+ng from thirst, when water began to flow from his own mouth as from a spring. (119)

Besides physical prowess, Samson possessed also spiritual distinctions. He was unselfish to the last degree. He had been of exceeding great help to the Israelites, but he never asked the smallest service for himself. (120) When Samson told Delilah that he was a "Nazarite unto G.o.d," she was certain that he had divulged the true secret of his strength. She knew his character too well to entertain the idea that he would couple the name of G.o.d with an untruth. There was a weak side to his character, too. He allowed sensual pleasures to dominate him. The consequences was that "he who went astray after his eyes, lost his eyes." Even this severe punishment produced no change of heart. He continued to lead his old life of profligacy in prison, and he was encouraged thereto by the Philistines, who set aside all considerations of family purity in the hope of descendants who should be the equals of Samson in giant strength and stature. (121)

As throughout life Samson had given proofs of superhuman power, so in the moment of death. He entreated G.o.d to realize in him the blessing of Jacob, (122) and endow him with Divine strength.

(123) He expired with these words upon his lips: "O Master of the world! Vouchsafe unto me in this life a recompense for the loss of one of my eyes. For the loss of the other I will wait to be rewarded in the world to come." Even after his death Samson was a s.h.i.+eld unto the Israelites. Fear of him had so cowed the Philistines that for twenty years they did not dare attack the Israelites. (124)

THE CRIME OF THE BENJAMITES

A part of the money which Delilah received from the Philistine lords as the price of Samson's secret, she gave to her son Micah, and he used it to make an idol for himself. (125) This sin was the more unpardonable as Micah owed his life to a miracle performed by Moses. During the times of the Egyptian oppression, if the prescribed number of bricks was not furnished by the Israelites, their children were used as building material. Such would have been Micah's fate, if he had not been saved in a miraculous way.

Moses wrote down the Name of G.o.d, and put the words on Micah's body. The dead boy came to life, and Moses drew him out of the wall of which he made a part. (126) Micah did not show himself worthy of the wonder done for him. Even before the Israelites left Egypt, he made his idol, (127) and it was he who fas.h.i.+oned the golden calf. At the time of Othniel the judge, (128) he took up his abode at a distance of not more than three miles from the sanctuary at s.h.i.+loh, (129) and won over the grandson of Moses (130) to officiate as priest before his idol.