The Legends of the Jews Volume IV Part 10

Later on he cited the king of Ammon before his tribunal, and called him to account for the disappearance of the cook and the cook's wife, accusing him of having killed them. The king of Ammon protested that he had not killed, but only banished them.

Then Solomon had the queen appear, and to his great astonishment and still greater joy the king of Ammon recognized his daughter.

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Solomon succeeded in regaining his throne only after undergoing many hards.h.i.+ps. The people of Jerusalem considered him a lunatic, because he said that he was Solomon. After some time, the members of the Sanhedrin noticed his peculiar behavior, and they investigated the matter. They found that a long time had pa.s.sed since Benaiah, the confidant of the king, had been permitted to enter the presence of the usurper. Furthermore the wives of Solomon and his mother Bath-sheba informed them that the behavior of the king had completely changed it was not befitting royalty and in no respect like Solomon's former manner. It was also very strange that the king never by any chance allowed his foot to be seen, for fear, of course, of betraying his demon origin.

(92) The Sanhedrin, therefore, gave the king's magic ring to the wandering beggar who called himself King Solomon, and had him appear before the pretender on the throne. As soon as Asmodeus caught sight of the true king protected by his magic ring, he flew away precipitately.

Solomon did not escape unscathed. The sight of Asmodeus in all his forbidding ugliness had so terrified him that henceforth he surrounded his couch at night with all the valiant heroes among the people. (93)

THE COURT OF SOLOMON

As David had been surrounded by great scholars and heroes of repute, so the court of Solomon was the gathering-place of the great of his people. The most important of them all doubtless was Benaiah the son of Jehoiada, who had no peer for learning and piety either in the time of the first or the second Temple. (94) In his capacity as the chancellor of Solomon, he was the object of the king's special favor. He was frequently invited to be the companion of the king in his games of chess. The wise king naturally was always the winner. One day Solomon left the chess-board for a moment, Benaiah used his absence to remove one of the king's chess-men, and the king lost the game. Solomon gave much thought to the occurrence. He came to the conclusion that his chancellor had dealt dishonestly with him, and he was determined to give him a lesson.

Some days later Solomon noticed two suspicious characters hanging about the palace. Acting at once upon an idea that occurred to him, he put on the clothes of one of his servants and joined the two suspects. The three of them, he proposed, should make the attempt to rob the royal palace, and he drew forth a key which would facilitate their entrance. While the thieves were occupied in gathering booty, the king roused his servants, and the malefactors were taken into custody. Next morning Solomon appeared before the Sanhedrin, which was presided over by Benaiah (95) at the time, and he desired to know from the court what punishment was meted out to a thief. Benaiah, seeing no delinquents before him, and unwilling to believe that the king would concern himself about the apprehension of thieves, was convinced that Solomon was bent on punis.h.i.+ng him for his dishonest play. He fell at the feet of the king, confessed his guilt, and begged his pardon. Solomon was pleased to have his supposition confirmed, and also to have Benaiah acknowledge his wrong-doing. he a.s.sured him he harbored no evil designs against him, and that when he asked this question of the Sanhedrin, he had had real thieves in mind, who had broken into the palace during the night. (96)

Another interesting incident happened, in which Benaiah played a part. The king of Persia was very ill, and his physician told him he could be cured by nothing but the milk of a lioness. The king accordingly sent a deputation bearing rich presents to Solomon, the only being in the world who might in his wisdom discover means to obtain lion's milk. Solomon charged Benaiah to fulfil the Persian king's wish. Benaiah took a number of kids, and repaired to a lion's den. Daily he threw a kid to the lioness, and after some time the beasts became familiar with him, and finally he could approach the lioness close enough to draw milk from her udders.

On the way back to the Persian king the physician who had recommended the milk cure dreamed a dream. All the organs of his body, his hands, feet, eyes, mouth, and tongue, were quarrelling with one another, each claiming the greatest share of credit in procuring the remedy for the Persian monarch. When the tongue set forth its own contribution to the cause of the king's service, the other organs rejected its claim as totally unfounded.

The physician did not forget the dream, and when he appeared before the king, he spoke: "Here is the dog's milk which we went to fetch for you." The king, enraged, ordered the physician to be hanged, because he had brought the milk of a b.i.t.c.h instead of the milk of a lion's dam. During the preliminaries to the execution, all the limbs and organs of the physician began to tremble, whereupon the tongue said: "Did I not tell you that you all are of no good? If you will acknowledge my superiority, I shall even now save you from death." They all made the admission it demanded, and the physician requested the executioner to take him to the king. Once in the presence of his master, he begged him as a special favor to drink of the milk he had brought. The king granted his wish, recovered from his sickness, and dismissed the physician in peace.

So it came about that all the organs of the body acknowledge the supremacy of the tongue. (97)

Besides Benaiah, Solomon's two scribes, Elih.o.r.eph and Ahijah, the sons of s.h.i.+sha, deserve mention. They both met their death in a most peculiar way. Solomon once upon a time noticed a care-worn expression on the countenance of the Angel of Death. When he asked the reason, he received the answer, that he had been charged with the task of bringing the two scribes to the next world.

Solomon was desirous of stealing a march upon the Angel of Death, as well as keeping his secretaries alive. He ordered the demons to carry Elih.o.r.eph and Ahijah to Luz, the only spot on earth in which the Angel of Death has no power. (98) In a jiffy, the demons had done his bidding, but the two secretaries expired at the very moment of reaching the gates of Luz. Next day, the Angel of Death appeared before Solomon in very good humor, and said to him: "Thou didst transport those two men to the very spot in which I wanted them." The fate destined for them was to die at the gates of Luz, and the Angel of Death had been at a loss how to get them there. (99)

A most interesting incident in Solomon's own family circle is connected with one of his daughters. She was of extraordinary beauty, and in the stars he read that she was to marry an extremely poor youth. To prevent the undesirable union, Solomon had a high tower erected in the sea, and to this he sent his daughter. Seventy eunuchs were to guard her, and a huge quant.i.ty of food was stored in the tower for her use.

The poor youth whom fate had appointed to be her husband was travelling one cold night. He did not know where to rest his head, when he espied the rent carca.s.s of an ox lying in the field. In this he lay down to keep warm. When he was ensconced in it, there came a large bird, which took the carca.s.s, bore it, together with the youth stretched out in it, to the roof of the tower in which the princess lived, and, settling down there, began to devour the flesh of the ox. In the morning, the princess, according to her wont, ascended to the roof to look out upon the sea, and she caught sight of the youth. She asked him who he was, and who had brought him thither? He told her that he was a Jew from Accho, and had been carried to the tower by a bird. She showed him to a chamber, where he could wash and anoint himself, and array himself in a fresh garb. Then it appeared that he possessed unusual beauty.

Besides, he was a scholar of great attainments and of acute mind.

So it came about that the princess fell in love with him. She asked him whether he would have her to wife, and he a.s.sented gladly. He opened one of his veins, and wrote the marriage contract with his own blood. Then he p.r.o.nounced the formula of betrothal, taking G.o.d and the two archangels Michael and Gabriel as witnesses, and she became his wife, legally married to him.

After some time the eunuchs noticed that she was pregnant. Their questions elicited the suspected truth from the princess, and they sent for Solomon. His daughter admitted her marriage, and the king, though he recognized in her husband the poor man predicted in the constellations, yet he thanked G.o.d for his son-in-law, distinguished no less for learning than for his handsome person.

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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. G.o.d administered a reproof to Jeroboam; "Why dost thou reproach a prince of Israel? As thou livest, thou shalt have a taste of his rulers.h.i.+p, and thou wilt see thou are not equal to its responsibilities." (1)

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 b.i.+.c.hri, 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. (2)

It was when Jeroboam was preparing to depart from Jerusalem forever, in order to escape the dangers to which Solomon's displeasure exposed him, (3) that Ahijah of s.h.i.+lo met him with the Divine tidings of his elevation to the kings.h.i.+p. The prophet Ahijah, of the tribe of Levi, was venerable, not only by reason of his h.o.a.ry age, his birth occurred at least sixty years before the exodus from Egypt, (4) but because his piety was so profound that a saint of the exalted standing of Simon ben Yohai a.s.sociated 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." (5)

JEROBOAM

Jeroboam was the true disciple (6) 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. (7)

Had Jeroboam proved himself worthy of his high position, the length of his reign would have equalled David's. (8) It was his pride that led him into destruction. He set up the golden calves as objects to be wors.h.i.+pped 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 wors.h.i.+p 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 wors.h.i.+p to idols if I command it?" said Jeroboam. "G.o.d 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. (9)

So entrenched, Jeroboam brought about the division between Judah and Israel, a consummation which his father, Sheba the son of b.i.+.c.hri, had not been able to compa.s.s under David, because G.o.d desired to have the Temple erected before the split occurred. (10) 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 G.o.d 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 (11) 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 pa.s.s 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. (12)

The departure of the Danites relieved Judah from the apprehended invasion by Jeroboam, but danger arose from another quarter.

s.h.i.+shak, (13) 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, (14) 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.

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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 s.h.i.+lonite; 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 wors.h.i.+p of G.o.d, 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. (16)

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. (17)

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 wors.h.i.+p of Priapus, (18) to which his mother was devoted. To reward him for his piety, G.o.d 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 s.h.i.+shak had taken from his grandfather, which Zerah in turn had wrested form s.h.i.+shak. (19) 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. (20) The prophet justly rebuked him for trusting in princes rather than in G.o.d, 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 G.o.d had slain the enemy. (21) In general, Asa showed little confidence in G.o.d; 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.

(22) Furthermore, the division between Judah and Israel was made permanent, though G.o.d 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. (23) 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 G.o.d 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 friends.h.i.+p and kins.h.i.+p with Joram the king of Samaria. (24)

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. (25) His power was exceedingly great; each division of his army counted no less than one hundred and sixty thousand warriors. (26) 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. (27) 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!" (28)

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. (29) His implicit trust in G.o.d made him a complete contrast to his skeptical father. He turned to G.o.d 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 G.o.d, and it was granted. (30)

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. (31) No less than two hundred and fifty-two kingdoms acknowledged his dominion. (32) As for his wealth, it was so abundant that each of his hundred and forty children possessed several ivory palaces, summer and winter residences. (33) 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 G.o.d 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. (34) 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 G.o.d; 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. (35) The same seer (36) admonished him not to deal gently with Ben-hadad. G.o.d'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."

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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. (38) 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. (39) Under Jehoshaphat's influence and counsel, Ahab did penance for his crime, and the punishment G.o.d meted out to him was thereby mitigated to the extent that his dynasty was not cut off from the throne at this death. (40) In the heavenly court of justice, (41) 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." (42) 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. G.o.d permitted Naaman's missile to penetrate Ahab's armor, though the latter was harder than the former. (43)

The mourning for Ahab was so great that the memory of it reached posterity. (44) The funeral procession was unusually impressive; no less than thirty-six thousand warriors, their shoulders bared, marched before his bier. (45) Ahab is one of the few in Israel who have no portion in the world to come. (46) 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 a.s.sociates. (47)

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. (48) 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. (49) She had her husband weighed every day, and the increase of his weight in gold she sacrificed to the idol. (50) 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. (51)

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 pa.s.sed 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. (52)

JORAM OF ISRAEL