The Legends of the Jews Volume IV Part 3

The sanctuary which Micah erected harbored various idols. He had three images of boys, and three of calves, one lion, an eagle, a dragon, and a dove. When a man came who wanted a wife, he was directed to appeal to the dove. If riches were his desire, he wors.h.i.+pped the eagle. For daughters both, to the calves; to the lion for strength, and to the dragon for long life. Sacrifices and incense alike were offered to these idols, and both had to be purchased with cash money from Micah, even didrachms for a sacrifice, and one for incense. (131)

The rapid degeneration in the family of Moses may be accounted for by the fact that Moses had married the daughter of a priest who ministered to idols. Yet, the grandson of Moses was not an idolater of ordinary calibre. His sinful conduct was not without a semblance of morality. From his grandfather he had heard the rule that a man should do "Abodah Zarah" for hire rather than be dependent upon his fellow-creatures. The meaning of "Abodah Zarah" here naturally is "strange," in the sense of "unusual" work, but he took the term in its ordinary acceptation of "service of strange G.o.ds." (132) So far from being a whole-souled idolater, he adopted methods calculated to harm the cause of idol wors.h.i.+p.

Whenever any one came leading an animal with the intention of sacrificing it, he would say: "What good can the idol do thee? It can neither see nor hear nor speak." But as he was concerned about his won livelihood, and did not want to offend the idolaters too grossly, he would continue: "If thou bringest a dish of flour and a few eggs, it will suffice." This offering he would himself eat.

Under David he filled the position of treasurer. David appointed him because he thought that a man who was willing to become priest to an idol only in order to earn his bread, must be worthy of confidence. However sincere his repentance may have been, he relapsed into his former life when he was removed from his office by Solomon, who filled all position with new inc.u.mbents at his accession to the throne. Finally he abandoned his idolatrous ways wholly, and became so pure a man that the was favored by G.o.d with the gift of prophecy. This happened on the day on which the man of G.o.d out of Judah came to Jeroboam, for the grandson of Moses is none other than the old prophet at Beth-el who invited the man of G.o.d out of Judah to come to his house. (133)

The mischief done by Micah spread further and further. Especially the Benjamites distinguished themselves for their zeal in paying homage to his idols. G.o.d therefore resolved to visit the sins of Israel and Benjamin upon them. The opportunity did not delay to come. It was not long before the Benjamites committed the outrage of Gibeah. Before the house of Bethac, a venerable old man, they imitated the disgraceful conduct of the Sodomites before the house of Lot. When the other tribes exacted amends from the Benjamites, and were denied satisfaction, b.l.o.o.d.y combats ensued. At first the Benjamites prevailed, in spit of the fact that the Urim and Thummim questioned by Phinehas had encouraged the Israelites to take up the conflict, with the words: "Up to war, I shall deliver them into your hands." After the tribes had again and again suffered defeat, they recognized the intention of G.o.d, to betray them as a punishment for their sins. They therefore ordained a day of fasting and convocation before the holy Ark, and Phinehas the son of Eleazar entreated G.o.d in their behalf: "What means this, that Thou leadest us astray? Is the deed of the Benjamites right in Thine eyes? Then why didst Thou not command us to desist from the combat? But if what our brethren have done is evil in Thy sight, then why dost Thou cause us to fall before them in battle? O G.o.d of our fathers, hearken unto my voice. Make it known this day unto Thy servant whether the war waged with Benjamin is pleasing in Thine eyes, or whether thou desirest to punish Thy people for its sins. Then the sinners among us will amend their ways. I am mindful of what happened in the days of my youth, at the time of Moses. In the zeal of my soul I slew two for the sin of Zimri, and when his well-wishers sought to kill me, Thou didst send an angel, who cut off twenty-four thousand of them and delivered me. But now eleven of Thy tribes have gone forth to do Thy bidding, to avenge and slay, and, lo, they have themselves been slain, so that they are made to believe that Thy revelations are lying and deceitful. O Lord, G.o.d of our forefathers, naught is hidden before Thee. Make it manifest why this misfortune has overtaken us."

G.o.d replied to Phinehas at great length, setting forth why eleven tribes had suffered so heavily. The Lord had wanted to punished them for having permitted Micah and his mother Delilah to pursue their evil ways undisturbed, though they were zealous beyond measure in avenging the wrong done to the woman at Gibeah. As soon as all those had perished who were guilty of having aided and abetted Micah in his idolatrous practices, whether directly or indirectly, G.o.d was willing to help them in their conflicts with the Benjamites.

So it came. In the battle fought soon after, seventy-five thousand Benjamites fell slain. Only six hundred of the tribe survived. (134) Fearing to remain in Palestine, the small band emigrated to Italy and Germany. (135)

At the same time the punishment promised them by G.o.d overtook the two chief sinners. Micah lost his life by fire, and his mother rotted alive; worms crawled from her body. (136)

In spite of the great mischief caused by Micah, he had one good quality, and G.o.d permitted it to plead for him when the angel stood up against him as his accusers. He was extremely hospitable.

His house always stood wide open to the wanderer, and to his hospitality he owed it that he was granted a share in the future world. (137) In h.e.l.l Micah is the first in the sixth division, which is under the guidance of the angel Hadriel, and he is the only one in the division who is spared h.e.l.l tortures. (138) Micah's sons was Jeroboam, whose golden calves were sinful far beyond anything his father had done. (139)

In those days G.o.d spake to Phinehas: "Thou art one hundred and twenty years old, thou hast reached the natural term of man's life.

Go now, betake thyself to the mountain Danaben, and remain there many years. I will command the eagles to sustain thee with food, so that thou returnest not to men until the time when thou lockest fast the clouds and openest them again. Then I will carry thee to the place where those are who were before thee, and there thou wilt tarry until I visit the world, and bring thee thither to taste of death." (140)

ELKANAH AND HANNAH

The period of the Judges is linked to the period of the Kingdom by the prophet Samuel, who anointed both Saul and David as kings.

Not only was Samuel himself a prophet, but his forebears also has been prophets, (1) and both his parents, Elkanah and Hannah, were endowed with the gift of prophecy. (2) Aside from this gift, Elkanah possessed extraordinary virtue. He was a second Abraham, the only pious man of his generation, who saved the world from destruction when G.o.d, made wroth by the idolatry of Micah, was on the point of annihilating it utterly. (3) His chief merit was that he stimulated the people by his example to go on pilgrimages to s.h.i.+loh, the spiritual centre of the nation.

Accompanied by his whole household, including kinsmen, he was in the habit of making the three prescribed pilgrimages annually, and though he was a man of only moderate means, (4) his retinue was equipped with great magnificence. In all the towns through which it pa.s.sed, the procession caused commotion. The lookers-on invariably inquired into the reason of the rare spectacle, and Elkanah told them: "We are going to the house of the Lord at s.h.i.+loh, for thence come forth the law. Why should you not join us?" Such gentle, persuasive words did not fail of taking effect. In the first year five households undertook the pilgrimage, the next year ten, and so on until the whole town followed his example.

Elkanah chose a new route every year. Thus he touched at many towns, and their inhabitants were led to do a pious deed. (5)

In spite of his G.o.d-fearing ways, Elkanah's domestic life was not perfectly happy. He had been married ten years, and his union with Hannah had not been blessed with offspring. (6) The love he bore his wife compensated him for his childlessness, but Hannah herself insisted upon his taking a second wife. Peninnah embraced every opportunity of vexing Hannah. In the morning her derisive greeting to Hannah would be: "Dost thou not mean to rise and wash thy children, and send them to school?" (7) Such jeers were to keep Hannah mindful of her childlessness. Perhaps Peninnah's intentions were laudable: she may have wanted to bring Hannah to the point of praying to G.o.d for children. (8) However it may have been forced from her, Hannah's pet.i.tion for a son was fervent and devout. She entreats G.o.d: "Lord of the world! Hast Thou created aught in vain? Our eyes Thou hast destined for sight, our ears for hearing, our mouth for speech, our nose to smell therewith, our hands for work. Didst Thou not create these b.r.e.a.s.t.s above my heart to give suck to a babe? (9) O grant me a son, that he may draw nourishment therefrom. Lord, Thou reignest over all beings, the mortal and the heavenly beings. The heavenly beings neither eat nor drink, they do not propagate themselves, nor do they die, but they live forever. Mortal man eats, drinks, propagates his kind and dies. If, now, I am of the heavenly beings, let me live forever.

But if I belong to mortal mankind, let me do my part in establis.h.i.+ng the race." (10)

Eli the high priest, who at first misinterpreted Hannah's long prayer, dismissed her with the blessing: "May the son to be born unto thee acquire great knowledge in the law." (11) Hannah left the sanctuary, and at once her grief-furrowed countenance changes. She felt beyond a doubt that the blessing of Eli would be fulfilled. (12)

THE YOUTH OF SAMUEL

Hannah's prayer was heard. At the end of six months and a few days (13) Samuel was born to her, in the nineteenth year of her married life, (14) and the one hundred and thirtieth of her age. (15) Samuel was of a frail const.i.tution, (16) and required tender care and nurture. For this reason he and his mother could not accompany Elkanah on his pilgrimages. Hannah withheld her boy from the sanctuary for some years. Before Samuel's birth a voice from heaven had proclaimed that in a short time a great man would be born, whose name would be Samuel. All men children of that time were accordingly named Samuel. As they grew up, the mothers were in the habit of getting together and telling of their children's doings, in order to determine which of them satisfied the expectations the prophecy had aroused. When the true Samuel was born, and by his wonderful deed excelled all his companions, it became plain to whom the word of G.o.d applied. (17) His preeminence now being undisputed, Hannah was willing to part with him.

The following incident is an ill.u.s.tration of Samuel's unusual qualities manifested even in infancy. He was two years old when his mother brought him to s.h.i.+loh to leave him there permanently.

An occasion at once presented itself for the display of his learning and ac.u.men, which were so great as to arouse the astonishment of the high priest Eli himself. On entering the sanctuary Samuel noticed that they were seeking a priest to kill the sacrificial animal. Samuel instructed the attendants that a non-priest was permitted to kill the sacrifice. The high priest Eli appeared at the moment when, by Samuel's directions, the sacrifice was being killed by a non-priest. Angered by the child's boldness, he was about to have him executed, regardless of Hannah's prayer for his life. "Let him die," (18) he said, "I shall pray for another in his place." Hannah replied: "I lent him to the Lord. Whatever betide, he belongs neither to thee nor to me, but to G.o.d." (19) Only then, after Samuel's life was secure, Hannah offered up her prayer of thanksgiving. Beside the expression of her grat.i.tude, it contains also many prophecies regarding Samuel's future achievements, and it recited the history of Israel from the beginning until the advent of Messiah. (20) Her prayer incidentally brought relief to the Sons of Korah. Since the earth had swallowed them, they had been constantly sinking lower and lower. When Hannah uttered the words, "G.o.d bringeth down to Sheol, and bringeth up," (21) they came to a standstill in their downward course.

Hannah was spared to witness, not only the greatness of her son, but also the undoing of her rival. Every time Hannah bore a child, Peninnah lost two of hers, until eight of her ten children had died, and she would have had to surrender all, had not Hannah interceded for her with prayer. (22)

ELI AND HIS SONS

Shortly (23) before Samuel entered upon his novitiate in the sanctuary, Eli succeeded to the three highest offices in the land: he was made high priest, president of the Sanhedrin, and ruler over the political affairs of Israel. Eli was a pious man, and devoted to the study of the Torah, wherefore he attained to a good old age and to high honors. (24) In his office as high priest he was successor to no less a personage than Phinehas, who had lost his high-priestly dignity on account of his haughty bearing toward Jephthah. With Eli the line of Ithamar rose to power instead of the line of Eleazar.

(25) However, the iniquitous deed of his two sons brought dire misfortune upon Eli and upon his family, though the Scriptural account of their conduct may not be taken literally. The sons of Eli transgressed only in that they sometimes kept the women waiting who came to the sanctuary to bring the purification offerings, and so they r.e.t.a.r.ded their return to their families. (26) This was bad enough for priest of G.o.d. Their misdeeds recoiled upon their father, who was not strict enough in rebuking them. Eli's punishment was that he aged prematurely, and, besides, he had to give up his various offices.

During his lifetime, his youngest son Phinehas, the worthier of the two, (27) officiated as high priest. The only reproach to which Phinehas laid himself open was that he made no attempt to mend his brother's ways.

The worst of G.o.d's decree against Eli he learned from Elkanah, (28) the man of G.o.d who came unto Eli, and who announced that the high-priestly dignity would be wrested from his house, and once more conferred upon the family of Eleazar, and, furthermore, his descendant would all die in their prime. The latter doom can be averted by good deeds, devotion in prayer, and zealous study of the Torah. These means were often employed successfully. (29) But against the loss of the high priest's office there is no specific. The house of Eli forfeited it irrevocably. Abiathar, the great-grandson of Eli's son Phinehas, (30) the last of the high priest of the line of Ithamar, had to submit to the fate of seeing David transfer his dignity to Zadok, in whose family it remained forever.

The sons of Eli brought misfortune also upon the whole of Israel.

To their sins and the ease with which the people condoned them was attributed the unhappy issue of the war with the Philistines.

The holy Ark, the receptacle for the broken table of the law, which accompanied the people to the camp, (31) did not have the expected effect of compelling victory for the Israelites. What Eli feared happened. He enjoined upon his sons not to appear before him if they should survive the capture of the Ark. (32) But they did not survive it; they died upon the battlefield on which their nation had suffered bitter defeat. The Philistines, to be sure, had to pay dearly for their victory, especially those who had spoken contemptuous words when the holy Ark had appeared in the Israelitish camp: "The G.o.d of the Israelites had ten plagues, and those he expended upon the Egyptians. He no longer has it in His power to do harm." But G.o.d said: "Do ye but wait to see. I shall bring plague down upon you like of which hath never been." (33) This new plague consisted in mice crawling forth out of the earth, and jerking the entrails out of the bodies of the Philistines while they eased nature. If the Philistines sought to protect themselves by using bra.s.s vessels, the vessels burst at the touch of the mice, and, as before, the Philistines were at their mercy. (34) After some months of suffering, when they realized that their G.o.d Dagon was the victim instead of the victor, they resolved to send the Ark back to the Israelites. Many of the Philistines, (35) however, were not yet convinced of G.o.d's power. The experiment with the milch kine on which there had come no yoke was to establish the matter for them. The result was conclusive. Scarcely had the cows begun to draw the cart containing the Ark when they raised their voices in song:

Arise thou, O Acacia! Soar aloft in the fulness of thy splendor,

Thou who art adorned with gold embroidery,

Thou who art reverenced within the Holiest of the palace,

Thou who art covered by the two Cherubim! (36)

When the holy Ark was thus brought into the Israelitish domain, there was exceeding great rejoicing. Yet the people were lacking in due reverence. They unloaded the holy vessel while doing their usual work. G.o.d punished them severely. (37) The seventy members of the Sanhedrin perished, and with them fifty thousand of the people. (38) The punishment was meet for another reason.

At first sight of the Ark some of the people had exclaimed: "Who vexed these that thou didst feel offended, and what had mollified thee now?" (39)

THE ACTIVITIES OF SAMUEL

In the midst of the defeats and other calamities that overwhelmed the Israelites, Samuel's authority grew, and the respect for him increased, until he was acknowledged the helper of his people. His first efforts were directed toward counteracting the spiritual decay in Israel. When he a.s.sembled the people at Mizpah for prayer, he sought to distinguish between the faithful and the idolatrous, in order to mete out punishment to the disloyal. He had all the people drink water, whose effect was to prevent idolaters from opening their lips. (40) The majority of the people repented of their sins, and Samuel turned to G.o.d in their behalf: "Lord of the world!

Thou requirest naught of man but that he should repent of his sins.

Israel is penitent, do Thou pardon him." (41) The prayer was granted, and when, after his sacrifice, Samuel led an attack upon the Philistines, victory was not withheld from the Israelites. G.o.d terrified the enemy first by an earthquake, and then by thunder and lightning. Many were scattered and wandered about aimlessly; many were precipitated into the rents torn in the earth, the rest had their faces scorched, and in their terror and pain their weapons dropped from their hands. (42)

In peace as in war Samuel was the type of a disinterested, incorruptible judge, who even refused compensation for the time, trouble, and pecuniary sacrifices entailed upon him by his office.

(43) His sons fell far short of resembling their father in these respects. Instead of continuing Samuel's plan of journeying from place to place to dispense judgment, they had the people come to them, and they surrounded themselves with a crew of officials who preyed upon the people for their maintenance. (44) In a sense, therefore, the curse with which Eli threatened Samuel in his youth was accomplished: both he and Samuel had sons unworthy of their fathers. (45) Samuel at least had the satisfaction of seeing his sons mend their ways. One of them is the prophet Joel, whose prophecy forms a book of the Bible. (46)

Though, according to this account, the sons of Samuel were by no means so iniquitous as might be inferred from the severe expressions of the Scripture, still the demand for a king made by the leaders of the people was not unwarranted. All they desired was a king in the place of a judge. What enkindled the wrath of G.o.d and caused Samuel vexation, was the way in which the common people formulated the demand. "We want a king," they said, "that we may be like the other nations." (47)

THE REIGN OF SAUL

There were several reasons for the choice of Saul as king. He had distinguished himself as a military hero in the unfortunate engagement of the Philistines with Israel under the leaders.h.i.+p of the sons of Eli. Goliath captured the tables of the law. When Saul heard of this in s.h.i.+loh, he marched sixty miles to the camp, wrested the tables from the giant, and returned to s.h.i.+loh on the same day, bringing Eli the report of the Israelitish misfortune. (48) Besides, Saul possessed unusual beauty, (49) which explains why the maidens whom he asked about the seer in their city sought to engage him in a lengthy conversation. (50) At the same time he was exceedingly modest. When he and his servant failed to find the a.s.ses they were looking for, he said, "My father will take thought of us," putting his servants on a level with himself, (51) and when he was anointed king, he refused to accept the royal dignity until the Urim and Thummin were consulted. (52) His chief virtue, however, was his innocence. He was as free from sin as "a one year old child." (53) No wonder, then, he was held worthy of the prophetic gift. The prophecies he uttered concerned themselves with the war of Gog and Magog, the meting out of reward and punishment at the last judgment. (54) Finally, his choice as king was due also to the merits of his ancestors, especially his grandfather Abiel, a man interested in the public welfare, who would have the streets lighted so that people might go to the houses of study after dark. (55)

Saul's first act as king was his successful attack upon Nahash, king of the Ammonites, who had ordered the Gileadites to remove the injunction from the Torah barring the Ammonites from the congregation of Israel. (56) In his next undertaking, the campaign against the Philistines, he displayed his piety. His son Jonathan had fallen under the severe ban p.r.o.nounced by Saul against all who tasted food on a certain day, and Saul did not hesitate to deliver him up to death. Jonathan's trespa.s.s was made know by the stones in the breastplate of the high priest. All the stones were bright, only the one bearing the name Benjamin had lost its brilliancy. By lot it was determined that its dimmed l.u.s.tre was due to the Benjamite Jonathan. Saul desisted from his purpose of executing Jonathan only when it appeared that he had transgressed his father's command by mistake. A burnt offering and his weight in gold paid to the sanctuary were considered an atonement for him.

(57) In the same war Saul had occasion to show his zeal for the scrupulous observance of the sacrificial ordinances. He reproached his warriors with eating the meat of the sacrifices before the blood was sprinkled on the altar, (58) and he made it his task to see to it that the slaughtering knife was kept in the prescribed condition. As recompense, an angel brought him a sword, there being none beside Saul in the whole army to bear one. (59)

Saul manifested a different spirit in the next campaign, the war with the Amalekites, whom, at the bidding of G.o.d, he was to exterminate. When the message of G.o.d's displeasure was conveyed to Saul by the prophet Samuel, he said: "If the Torah ordains that a heifer of the herd shall be beheaded in the valley as an atonement for the death of a single man, how great must be the atonement required for the slaughter of so many men? And granted they are sinners, what wrong have their cattle done to deserve annihilation?

And granted that the adults are worthy of their fate, what have the children done?" Then a voice proclaimed from heaven, "Be not overjust." Later on, when Saul commissioned Doeg to cut down the priests at n.o.b, the same voice was heard to say, "Be not overwicked." (60) It was this very Doeg, destined to play so baleful a part in his life, who induced Saul to spare Agag, the king of Amalekites. His argument was the law prohibits the slaying of an animal and its young on the same day. How much less permissible is it to destroy at one time old and young, men and children. (61) As Saul had undertaken the war of extermination against Amalek only because forced into it, he was easily persuaded to let the people keep a part of the cattle alive. As far as he himself was concerned, he could have had no personal interest in the booty, for he was so affluent that he took a census of the army by giving a sheep to every one of his soldiers, distributing not less than two hundred thousand sheep. (62)

Compared with David's sins, Saul's were not sufficiently grievous to account for the withdrawal of the royal dignity from him and his family. The real reason was Saul's too great mildness, a drawback in a ruler. Moreover, his family was of such immaculate n.o.bility that his descendants might have become too haughty. (63) When Saul disregarded the Divine command about the Amalekites, Samuel announced to him that his office would be bestowed upon another. The name of his successor was not mentioned on that occasion, but Samuel gave him a sign by which to recognize the future king: he who would cut off the corner of Saul's mantle, would reign in his stead. Later on, when David met Saul in the cave and cut off a piece of the king's skirt, Saul knew him for a certainty to be his destined successor. (64)

So Saul lost his crown on account of Agag, and yet did not accomplish his purpose of saving the life of the Amalekite king, for Samuel inflicted a most cruel death upon Agag, and that not in accordance with Jewish, but with heathen, forms of justice. No witnesses of Agag's crime could be summoned before the court, nor could it be proved that Agag, as the law requires, had been warned when about to commit the crime. (65) Though due punishment was meted out to Agag, in a sense it came too late.

Had he been killed by Saul in the course of the battle, the Jews would have been spared the persecution devised by Haman, for, in the short span of time that elapsed between war and his execution, Agag became the ancestor of Haman. (66)

The Amalekite war was the last of Saul's notable achievements.

Shortly afterward he was seized by the evil spirit, and the rest of his days were pa.s.sed mainly in persecuting David and his followers. Saul would have died immediately after the Amalekite war, if Samuel had not interceded for him. The prophet prayed to G.o.d that the life of the disobedient king be spared, at least so long as his own years had not come to their destined close: "Thou regardest me equal to Moses and Aaron. (67) As Moses and Aaron did not have their handiwork destroyed before their eyes during their life, so may my handiwork not cease during my life." G.o.d said: "What shall I do? Samuel will not let me put an end to Saul's days, and if I let Samuel die in his prime, people will speak ill of him (68) Meanwhile David's time is approaching, and one reign may not overlap the time a.s.signed to another by his hairbreadth."

G.o.d determined to let Samuel age suddenly, and when he died at fifty-two, (69) the people were under the impression the days of an old man had come to an end. So long as he lived, Saul was secure.

(70) Scarcely was he dead, when the Philistines began to menace the Israelites and their king. Soon it appeared how well justified had been the mourning services for the departed prophet in all the Israelitish towns. (71) It was not remarkable that the mourning for Samuel should have been universal. During his active administration as judge, he had been in the habit of journeying through every part of the country, and so he was known personally to all the people. This practice of his testifies not only to the zeal with which he devoted himself to his office, but also to his wealth, for the expenses entailed by these journeys were defrayed from his own purse. Only one person in all the land took no part in the demonstrations of grief. During the very week of mourning Nabal held feasts. "What!" G.o.d exclaimed, "all weep and lament over the death of the pious, and this reprobate engages in revelry!"

Punishment was not withheld. Three days after the week of mourning for Samuel Nabal dies. (72)

There was none that felt the death of Samuel more keenly than Saul. Left alone and isolated, he did not shrink from extreme measures to enter into communication with the departed prophet.