THE FIRST JUDGE II. JUDGES Vol. IV, (pp. 21-54) 1 The elaborate Kenaz legend is found in ps.-Philo pp. (25-32) only, and therefrom in Yerahmeel 57, 165-173, in a somewhat abridged form. It is worthy of note that Josephus, Antiqui., V, 3.3, calls the first judge (after Joshua) Kenaz, and not Othniel, as the Hebrew text and the Septuagint of Jud. 3.2 have it. Ps.-Philo and Josephus, however, do not agree as to who the father of Kenaz was; according to the former, it was Caleb, whereas the latter seems to think it was Othniel; see statement of contents of Antiqui., V. The Christian literature of the Middle Ages contains many references to Cenec (this is the most frequent form of this name; but there are more than a dozen corruptions thereof), who was the successor of Joshua in the leadership of the people, and who distinguished himself by his deep mastery of lithology; see the references given by Steinschneider, Hebraische Bibliographie, XVI, 104-106; Hebraische Uebersetzungen, 237, note 922, and 963, note 105. This Cenec or Zenek is, of course, none other than Kenaz up transliterated Cenez by ps.-Philo. The view which ascribes the mastery of lithology to Cenec (= Kenaz) is connected with the legend about the precious stones (as recorded by ps.-Philo), the hero of which is Kenaz; see vol. IV, pp. 23-24. The holy Getha, whose grave is described by a traveller in Palestine in the Middle Ages, is not Jephthah (so Nestle, Zeitschrift des deutschen Palastina Vereins, XXX, 210-211), but Kenaz-Cenec, which name is also spelt Cethel (see Steinschneider, loc. cit.), of which Getha is a slight corruption. Comp. James, Biblical Antiquities of Philo, 146; note 10 on vol. IV, P- 5. ... 1 In Yerahmeel the number of the sinners of the tribe of Benjamin fell out, and the numbers of the sinners of the other tribes are different from those given by ps.-Philo. Comp, the following note. 3 The sum total of the numbers given is 5480, and not 6110 as Yerahmeel and ps.-Philo have it; but in these two sources the numbers of the sinners of the tribes of Dan and Naphtali have fallen out. It is to be noted that Simeon has the largest number of sinners, and Levi the smallest. This is in keeping with the view of the Jewish legend 181 The Legends of the Jews 4-1 1] concerning these two tribes. See vol. Ill, pp. 457-458, and note 924 appertaining thereto. 4 Achan ’s confession saved him from losing his share in the world to come; see vol. IV, p. 176, note 32. 5 According to Gen. 35.4, Jacob hid the foreign gods under the terebinth in Hebrew, and hence Elah, Elas, in ps.-Philo, is the sinner who hid the foreign gods in his tent). On the identity of the terebinth of Jacob with the one mentioned in Josh. 24.26, see quotation from an unknown Midrash in Rashi and Kimhi, Josh., loc. cit. 6 Yerahmeel 57, 166. In ps.-Philo Elah’s words read: “Shall not death come upon us, that ye shall die by fire? Nevertheless I tell thee, my lord, there are no inventions like unto those which we have made wickedly. But if thou wilt search out the truth plainly, ask severally the men of every tribe, and so shall some one of them that stand by perceive the difference of their sins”. 7 Yerahmeel57, 167, whereas ps.-Philo reads somewhat differently: We would inquire by the evil spirits to see whether they revealed plainly. On the tribe of Issachar as the tribe of scholars and wise men, see vol. II, p. 144, and Index, s. v. 8 So Yerahmeel 57, 167, whereas ps.-Philo has the “tent of Elas” (=Elah), instead of mount Abarim. The texts of both sources are corrupt; the former ascribes to the tribe of Naphtali the same sin as that committed by the tribe of Dan, while the latter source ignores Naphtali altogether. As to the books of the Amorites, see note 34 on vol. IV, p. 10. Ps-Philo has: The Amorites taught us that which they did, that we might teach our children. But later ps.-Philo refers to the books of the Amorites which were destroyed in a supernatural way, and therefore the text of ps.-Philo made use of by Yerahmeel is the correct one. 9 According to ps.-Philo, the seven sinners are: Canaan, Put, Selath, Nimrod, Elath, Desuath. James, ad loc., adds Ham, to make up the required seven; but Yerahmeel shows that the last name is Suah (mt2>), and accordingly it is safe to assume that Desuath is a corruption of De dan, Suah. Comp. Gen. 10.7. On the making of idols in the time after the deluge, see vol. I, pp. 174-175. On the hiding of the idols under Mount Shechem, see vol. I, p. 412. 1 0 Ps.-Philo gives some more details concerning these stones, not found in Yerahmeel. 11 On the ice in paradise (an allusion to Ezek. 1.22?), see vol. 182 Judges [12-17 I, p. 9. Yerahmeel seems to have had before him a corrupted text of ps. -Philo. 1 3 On the twelve stones in the breast-plate of the high priest, see vol. Ill, pp. 169-172. 13 Ps. -Philo, 28 (bottom) reads: Donee exur gat Jahel, qui aedijicet domum in nomine meo et time ea proponet ante me supra duo Cherubin. That Solomon is here referred to cannot be doubted and Yerahmeel substitutes Solomon for Jahel. The puzzling Jahel can easily be explained by retranslating this passage into Hebrew as follows: Itftt ty ’DtP1? n’D rUD’ Kim Dip’ “Until Ithiel will arise and build a house for My name.” It is quite natural that in this oracle the wise king should not be called by his ordinary name, but by one of his numerous other names. The writer’s fancy decided to use ’pK’HK (comp. vol. IV, p. 125 on Solomon’s ten names), but the translator misread it as [?K’ n«, and hence exurgat Jahel in the present text. Quite puzzling is also the end of the sentence, as one fails to see any connection between the stones of the high priest and the Cherubim. 14 On the hiding of the temple vessels, see vol. Ill, p. 480 vol. IV, pp. 320-321. On the “illuminating stones” in Mesianic times, see PK 18, 135b-137b, as well as the numerous references cited by Buber ad loc. Comp, also vol. IV, p. 222, and further vol. I, p. 162. 1 s According to ps.-Philo, the Amorites were the enemies, whereas at the beginning of the Kenaz legend the Allophyli (i.e., the Philistines) were the enemy. 16 Ps.-Philo enumerates them all by name, but the names are mutilated. 17 This is in accordance with the abridged text of Yerahmeel, whereas ps.-Philo speaks of two angels who came to the assistance of Kenaz: Gethel (or Ingethel), “who is set over the hidden things and worketh unseen”, and the angel Zeruel, who “is set over strength . The former smote the Amorites with blindness so that every man who saw his neighbor counted him his adversary and they slew one another, while the second angel “bare up the arms of Kenaz” in order to remain unperceived. Gethel is a fairly accurate transliteration of *?K’Dy or *7«rray from noy (Arabic ghata), “covered, hid”, and hence Gethel is an appropriate name for the angel “who is set over the hidden things and worketh unseen . ” The name of the angel who “ is set over strength ’ ’ is Zeruel, ^Nynr from yru “strength”, and as this word in Hebrew also means “arm”, it is said that Zeruel “bare up the arms of Kenaz”. in 183 i8-2I] The Legends of the Jews order to be unperceived. Comp, note 43 on vol. IV, p. 88. On the miracle of invisibility, see note 13 on vol. IV, p. 5, and Index, s. v. On the blinding of theenemy by angels, see II Kings 6.18; vol. Ill, p. 342; vol. IV, p. 421. 1 8 On the view that the blood that was stuck to the hand loosened the sword, see vol. IV, p. 100. 1 9 The name Jabez f'DJT (on the rabbinic legend concerning him, see notes 22 and 30) is transliterated in ps.-Philo by Jabis, which Yerahmeel took to be the equivalent of Hebrew and thus the wicked king of Hazor is made to be the namesake of the prophet. The dependence of Yerahmeel upon the Latin text of ps.-Philo is thereby proved beyond doubt. Yerahmeel had before him the incorrect Latin text: “Jabis et Phineas duos prophetas et f ilium Eleazari sacerdotis” , whereas there can hardly be any doubt that the last four words are a gloss, explaining that Phinehas “the prophet” is identical with Phinehas the son of Eleazar the priest. This is, of course, quite correct, since according to ps.-Philo (see quotation in vol. IV, p. 53-54 and note 140) Phinehas the son of Eleazar is none other than the prophet Elijah. But when the gloss crept into the text, it made ps.-Philo speak absurdly of Phinehas the prophet and Phinehas the priest. 30 Besides the vision of Kenaz, ps.-Philo gives also one by Eleazar the priest, which he revealed on his death-bed to his son Phinehas, who, in his turn, communicated it to the dying Kenaz and the elders surrounding him. On the view that the “shepherd must perish for the iniquity of his flock ”, see Shabbat 33b. As to the conception that the world is to exist seven thousand years, see note 140 on vol. I, p. 102. The sentence concerning the shepherd and the flock reads in ps.-Philo as follows: “Shall the shepherd (God) destroy His flock (Israel) to no purpose, except that it continues to sin against Him?" 31 Zebul is a corruption of Iehud, i. e., Ehud, the second judge in Israel; see Jud. 3.15. On p. 33 (towards the end) this name is spelt Iebul. For the interchange of Z and I in ps.-Philo, see 47A, where Jambri stands for Zambri nor; on the confusion of d and l, see 44D, which has Dedila instead of Delila n^’Vn; in old Latin MSS. it is difficult to distinguish between b and h, and between d and l. Yerahmeel, following the masoretic text of the Bible, 'according to which Othniel was the first judge, makes him the successor of Kenaz, instead of Ehud; but there can be no doubt that ps.-Philo knows nothing of 184 Judges [22-25 Othniel, and considers Kenaz as the first judge. Comp, note 1, and the following note. 32 BR 58.2; Shemuel 8,73; Koheleth 1.5; Shir 4.7; Temurah 16a. In all these sources Othniel is supposed to be the direct successor of Joshua, and not Kenaz, as ps. -Philo has it; comp, note 1, and the preceding note. According to the Rabbis, J udah, who was commanded by God to go up first against the Canaanites (Jud. 1.1), was a person so named (i. e., Othniel, the first judge), and does not refer to the tribe of Judah. Aphraates, 481, shares this view of the Rabbis. The statement of Lactantius, Institut., 4.10, that the country of Judea was called after a certain Judah who was the leader of Israel after Moses, presupposes the rabbinic view that the first judge was called Judah.Notes 1 — Judges
After the death of Joshua the Israelites inquired to God whether they were to go up against the Canaanites in war. They were given the answer: "If ye are pure of heart, go forth unto the combat; but if your hearts are sullied with sin, then refrain." They inquired furthermore how to test the heart of the people. God ordered them to cast lots and set apart those designated by lot, for they would be the sinful among them. Again, when the people besought God to give it a guide and leader, an angel answered: "Cast lots in the tribe of Caleb." The lot designated Kenaz, and he was made prince over Israel.
His first act was to determine by lot who were the sinners in Israel, and what their inward thought. He declared before the people: "If I and my house be set apart by lot, deal with us as we deserve, burn us with fire." The people assenting, lots were cast, and 345 of the tribe of Judah were singled out, 560 of Reuben, 775 of Simon, 150 of Levi, 665 of Issachar, 545 of Zebulon, 380 of Gad, and 665 of Asher, 480 of Manasseh, 448 of Ephraim, and 267 of Benhamin. So 6110 persons were confined in prison, until God should let it be know what was to be done with them. The united prayers of Kenaz, Eleazar the high priest, and the elders of the congregation, were answered thus: "Ask these men now to confess their iniquity, and they shall be burnt with fire." Kenaz thereupon exhorted them: "Ye know that Achan, the son of Zabdi, committed the trespass of taking the anathema, but the lot fell upon him, and he confessed his sin. Do ye likewise confess your sins, that ye may come to life with those whom God will revive on the day of the resurrection."
One of the sinful, a man by the name of Elah, said in reply thereto: "If thou desirest to bring forth the truth, address thyself to each of the tribes separately." Kenaz began with his own, the tribe of Judah. The wicked of Judah confessed to the sin of worshipping the golden calf, like unto their forefathers in the desert. The Reubenites had burnt sacrifices to idols. The Levites said: "We desired to prove whether the Tabernacle is holy." Those of the tribe of Issachar replied: "We consulted idols to know what will become of us." The sinners of Zebulon: "We desired to eat the flesh of our sons and daughters, to know whether the Lord loves them." The Danites admitted, they had taught their children out of the books of the Amorites, which they had hidden then under Mount Abarim, where Kenaz actually found them. The Naphtalites confessed to the same transgression, only they had concealed the books in the tent of Elah, and there they were found by Kenaz. The Gadites acknowledged having led an immoral life, and the sinners of Asher, that they had found, and had hidden under Mount Shechem, the seven golden idols called by the Amorites the holy nymphs the same seven idols which had been made in a miraculous way after the deluge by the seven sinners, Canaan, Put, Shelah, Nimrod, Elath, Diul, and Shuah. They were of precious stones from Havilah, which radiated light, making night bright as day. Besides, they possessed a rare virtue: if a blind Amorite kissed one of the idols, and at the same time touched its eyes, his sight was restored. After the sinners of Asher, those of Manasseh made their confession they had desecrated the Sabbath. The Ephraimites owned to having sacrificed their children to Moloch. Finally, the Benjamites said: "We desired to prove whether the law emanated from God or from Moses."
At the command of God these sinners and all their possessions were burnt with fire at the brook of Pishon. Only the Amorite books and the idols of precious stones remained unscathed. Neither fire nor water could do them harm. Kenaz decided to consecrate the idols to God, but a revelation came to him, saying: "If God were to accept what has been declared anathema, why should not man?" He was assured that God would destroy the things over which human hands had no power. Kenaz, acting under Divine instruction, bore them to the summit of a mountain, where an altar was erected. The books and the idols were placed upon it, and the people offered many sacrifices and celebrated the whole day as a festival. During the night following, Kenaz saw dew rise from the ice in Paradise and descend upon the books. The letters of their writing were obliterated by it, and then an angel came and annihilated what was left. During the same night an angel carried off the seven gems, and threw them to the bottom of the sea. Meanwhile a second angel brought twelve other gems, engraving the names of the twelve sons of Jacob upon them, one name upon each. No two of these gems were alike: the first, to bear the name of Reuben, was like sardius; the second, for Simon, like topaz; the third, Levi, like emerald; the fourth, Judah, like carbuncle; the fifth, Issachar, like sapphire; the sixth, Zebulon, like jasper; the seventh, Dan, like ligure; the eighth, Naphtali, like amethyst; the ninth, Gad, like agate; the tenth, Asher, like chrysolite; the eleventh, Joseph, like beryl; and the twelfth, Benjamin, like onyx.
Now God commanded Kenaz to deposit twelve stones in the holy Ark, and there they were to remain until such time as Solomon should build the Temple, and attach them to the Cherubim. Furthermore, this Divine communication was made to Kenaz: "And it shall come to pass, when the sin of the children of men shall have been completed by defiling My Temple, the Temple they themselves shall build, that I will take these stones, together with the tables of the law, and put them in the place whence they were removed of old, and there they shall remain until the end of all time, when I will visit the inhabitants of the earth. Then I will take them up, and they shall be an everlasting light to those who love me and keep my commandments."
When Kenaz bore the stones to the sanctuary, they illumined the earth like unto the sun at midday.
CAMPAIGNS OF KENAZ
After these preparations Kenaz took the field against the enemy, with three hundred thousand men. The first day he slew eight thousand of the foe, and the second day five thousand. But not all the people were devoted to Kenaz. Some murmured against him, and calumniating him, said: "Kenaz stays at home, while we expose ourselves on the field." The servants of Kenaz reported these words to him. He ordered the thirty-seven men who had railed against him to be incarcerated, and he swore to kill them, if God would but grant him assistance for the sake of His people.
Thereupon he assembled three hundred men of his attendants, supplied them with horses, and bade them be prepared to make a sudden attack during the night, but to tell none of the plans he harbored in his mind. The scouts sent ahead to reconnoitre reported that the Amorites were too powerful for him to risk an engagement. Kenaz, however, refused to be turned away from his intention. At midnight he and his three hundred trusty attendants advanced upon the Amorite camp. Close upon it, he commanded his men to halt, but to resume their march and follow him when they should hear the notes of the trumpet. If the trumpet was not sounded, they were to return home.
Alone Kenaz ventured into the very camp of the enemy. Praying to God fervently, he asked that a sign be given him: "Let this be the sign of the salvation Thou wilt accomplish for me this day: I shall draw my sword from its sheath, and brandish it so that it glitters in the camp of the Amorites. If the enemy recognize it as the sword of Kenaz, then I shall know Thou wilt deliver them into my hand; if not, I shall understand Thou hast not granted my prayer, but dost purpose to deliver me into the hand of the enemy for my sins." Josephus, Antiqui., V, 2.1, paraphrases the passage of Jud. 1.1 by “the tribe of Judah”. He adds that priority was given to this tribe in accordance with the command of God through Phinehas. Comp. Seder ‘Olam 20, according to the reading of Rashi on Jud. 2.1; Targum Jud., loc. tit., and the references cited by Ratner. All these sources maintain that “the messenger of God” sent to Israel after the death of Joshua was none other than Phinehas. See also Septuagint on Josh, (end); Ginzberg, Haggadah bei den Kirchenv., 2-4. 3 3 Temurah 16a. Comp. vol. IV, p. 4. As to the learning and devotion to the Torah displayed by Othniel-Jabez, see also ShR38.5; BHM V, 69; Yelammedenu in Yalkut II, 936; Tan. Tezawweh 9; ER 5,30. In the last passage it is said that Jabez ( = Othniel) had never experienced pain nor committed sins; this was granted to him as a reward for his having travelled through the entire land of Israel to instruct the people in the Torah, for the sake of God’s glory. Comp, also the references in the following note. >4 Sifre N., 78; Sifre Z„ 76-77; Mekilta Yitro 2,60a-60b; Mekilta RS, 92; Temurah 16a; ER 5,30-31; Targum 1 Chron. 2.55 and 4.9-10; vol. Ill, pp. 75-76. . Js Temurah 16a. The identity of Caleb the son of Jephuneh, one of the spies, with Caleb the son Kenaz (Jud. 1.13; according to the Septuagint, it is Kenaz who is described in this passage as the younger brother of Caleb), whose daughter was the wife of Othniel, is presupposed in many places of the Talmudim and Midrashim. Comp., e. g., Sanhedrin 69b; Sotah lib: Caleb’s father was Hezron, his stepfather was Kenaz, but he was called “the son of Jephuneh”, because he deviated (the name Jephuneh is here connected with HID turned aside”) from the evil counsel of the spies, and did not slander the Holy 185 26-28] The Legends of the Jews Land. On Caleb’s first marriage with Miriam, see vol. II, p. 253; on his second marriage with Bithiah, Moses’ foster-mother, see Megillah 13a; Targum 1 Chron. 4.18; Index, s. v. Hadar, Wa-Yelek (end), 75a, quotes from Temurah, loc. tit., a statement concerning the great devotion to the Torah evinced by the generation of Othniel-Jabez. This is, however, not found in our texts of the Talmud. The description of the devotion to the Torah evinced by the disciples of R. Judah ben Hai (Sanhedrin 20a) agrees verbatim with that concerning the generation of Othniel quoted in Hadar from Temurah. 26 Seder ‘Olam 12, and the parallel passages cited by Ratner. Comp, also Ginzberg, Haggadah bei den Kirchenv., 1-2. According to the Rabbis, Othniel followed almost immediately upon Joshua as the leader of the people. It is true that between Joshua and Othniel there were the 1 elders”, to whom the leadership was entrusted; but these elders outlived Joshua (Jud. 2.6) only for a short while. Their short duration was a punishment for their not having mourned for Joshua in a manner befitting his merits; comp. vol. Ill, p. 17. According to some authorities , however, the time intervening between Joshua and Othniel was twenty, or, as others maintain, seventeen years. It was during this interval that the events recorded in the book of Ruth took place. Comp, the references cited by Ratner, note 5 on Seder ‘Olam, loc. tit., and Shir 4.6, where Boaz is identified with Judah mentioned in Jud. 1.1. See note 22. 7 353 (end); Midrash Tannaim 218. An unknown Midrash quoted by R. Bahya, Kad ha-Kemah ’m, 78b, and Sabba* , Bereshit, 8d, remarks thar Adoni-bezek was forgiven his sin because he confessed it. Comp. vol. IV, pp. 9 and 22. 28 BR 69 (end); Sotah 46b; Nispahim 14-15 ( = EZ 16) ; Sukkah 53a; PRK (Schonblum’s edition, 43b); Zohar II, 151b. Comp, also Sanhedrin 97a, which gives the story concerning the place called Kushta ("Truth”), where nobody died ‘‘before his time”, i. e., before reaching old age, because the inhabitants thereof never spoke an untrue word. It is not quite clear whether there is any connection between the city of Luz, over which the angel of death has no power, and the little bone in the human body called Luz which never decays and out of which the new body will be formed in the time of resurrection (see vol. V, pp. 184, note 44 and 365, note 345; Index, s. v. "Luz”); but it can hardly be regarded as accidental that the immortal city and the immortal bone of the human body bear the same name. The above-cited sources 186 Judges [2^-32 contain the obscure statement that purple (n^Dn) was made in the city of Luz; a play on n1? and m woven? 19 Sanhedrin 105a; Yerushalmi Nazir 9,57c. On Laban's enmity towards the descendants of Jacob, see vol. Ill, p. 354. The Israelites suffered oppression at the hands of Cushan on account of their sins; but Othniel pleaded to God in their behalf, saying: “Thou hast promised Moses to redeem Israel from their enemies, whether they fulfil Thy will or not; now, I pray Thee, redeem Israel.” Tan. Shemot 20(on the text, comp. Rashi, Jud. 3.10); ShR 3.2. 3 0 2 Alphabet of Ben Sira 29a and 36a, where by Jabez the judge Othniel-Jabez is very likely meant, though later sources maintain that “the immortal Jabez” was a grandson (son?) of R. Judah the patriarch, the redactor of the Mishnah; comp. Derek Erez Z., 1 (end), the parallel passages cited by Tawrogi, ad loc., and Epstein, Mikkadmoniyyot, 111-112, as well as PRK (Griinhut 's edition, 83); Carmoly Aguddat Aggadot, 12. It is probable that the original form of the Haggadah concerning Jabez read min’ Kin }Oy’l, referring to the identity of Othniel-Jabez with Judah mentioned in Jud. 1.1 (comp, note 22). Later this remark was misunderstood, and was emended to mirr 113 []3] f3y’l, which presupposes that this Judah is the patriarch, the redactor of the Mishnah. Kallah 2,9b explicitly states that Jabez who was one of the seven who entered paradise alive was none other than the one mentioned in the Bible. Comp. Index, s. v. “Paradise, Entering Alive into.” J1 Seder ‘Olam 12; comp, the references cited by Ratner, note 13. According to Baba Batra 91a, Boaz is identical with the judge Ibzan who was a contemporary of Samson’s father (comp, note 47), whereas according to Josephus, Antiqui., V, 9.1, the story of Ruth took place at the time of Eli. Other authorities consider Boaz a contemporary of Deborah; see Ruth R. (beginning), and We-Hizhir I, 87; comp, also note 26. The rather puzzling reference to the judge Jahshun ( = Nahshon) by Hamzah al-Ispahani (comp. Steinschneider, below) is based on a confusion of Nahshon with his grandson Boaz who, as mentioned above, is identical according to some of the Rabbis, with Ibzan. The confusion of Nahshon with his grandson Boaz is found also in Schatzhohle, 176, where it is stated: Ibzan is identical with Nahshon; comp. Ginzberg, Haggada bei den Kirchenv., 10, and Steinschneider, Zeitschrift fur die religidsen Interessen des Judenthums, II, 321. 3 3 Baba Batra 15b; Targum Ruth 1.1; Ruth R., 1.1; Ruth Z., 345. Comp. Matthew 7.4. 187 33-40] The Legends of the Jews 13 BR 25.3; Targum Ruth 1.1. On the faminesi comp. vol. I, pp. 220-221; on the famine in the time of Boaz, see Baba Batra 91a; Ruth R. 1.1. According to Ruth Z., 45, this famine was not a “famine for bread only, but for the heavenly words of the Lord.’’ 31 According to a widespread tradition Nahshon had four sons: Elimelech, Shalmon (the father of Boaz), Naomi’s father, and Tob (comp, note 16); see Tan. B. Ill, 107; Tan. Behar 3; Baba Batra 91a; Seder ‘Olam 12. According to the view of Ruth R. 3.12, Elimelech, Boaz, and Tob were brothers. 3 5 Haggadic etymologies of their names and those of their wives are given in Ruth R. 1.4; Ruth Z. 46-47; Tan. B. Ill, 107; Tan. Behar 3; Berakot 7b. 3 6 Targum Ruth 1.1-2; Tan. Shemini 9 (here stands for I’H “judge of a community”) and Behar 3 (Elimelech was the head of his generation); Tan. B. Ill, 107; Ruth R. 1.1-2; Baba Batra 91a. s? Ruth R. 1.1; Baba Batra 91a; Zohar Ruth 1.1, which is based on Ruth Z., 46-47. In the last source it is observed: They felt themselves drawn to the Moabites, whom they resembled. They were mean and ungenerous like the Moabites who “did not meet Israel with bread and water in the way, when they came forth out of Egypt.” (Comp. Deut. 23.5). 3 8 Targum Ruth 1.1. 3’ Ruth R. 1.4: When Ehud said unto Eglon, King of Moab: “ I have a message from God unto thee”, the King arose from his seat (Jud. 3.20) to show honor to God. His reward was that his descendant Solomon (by his daughter Ruth) “sat on the throne of the Lord” (1 Chron. 29.23); see Tan. B. I, 220; Tan. Wa-Yehi 14; Sanhedrin 60a; Ruth R., loc. cit. On the similarity between the “throne of God” (the heavenly mode of ruling) and the “throne of Solomon” (his wise and just ruling), see ShR 15.26; Shir 1.1. Comp, note 70 on vol. IV, p. 157. Good deeds though lacking good intention, have their reward; Balak offered up unto God forty-two sacrifices (see Num. 23.1, 14, and 29), and he was rewarded in that Ruth, the granddaughter of his grandson (son?) Eglon, became the mother of the Davidic dynasty; see Nazir 23b; Sanhedrin 105b; Targum and Lekah on Ruth 1.4. Comp, note 4 on vol. IV, 240. 40 Lekah, Ruth 1.4. The old sources take it for granted that the sons of Elimelech did not convert their wives to Judaism, either at the time of their marriage or later; see Ruth R. 1.4, where (that is how the obscure passage is to be understood) it is said that the sons 188 Judges [41-43 of Elimelech were of the opinion that the prohibition against intermarriage with the Moabites (Deut. 23.2) applied also to the marrying of Moabitish women after their conversion to Judaism. Accordingly their wives’ conversion would not have rendered marriage legitimate (comp, note 64). See Tan. B. Ill, 108; Tan. Behar 3; Zohar III, 190a (in this passage Elimelech is held responsible for the sinful actions of his sons); Targum Ruth 1.4. Against this view Zohar Ruth 1.4 (mD'l and 14 maintains that the wives of Elimelech ’s sons were converted to Judaism before their marriage; but no sooner was Orphah ’s husband dead than she returned to her idols, for her conversion to Judaism was only a matter of policy with her. See also Ruth Z., 47, where the death of Mahlon and Chilion was a punishment for their father’s sin (avarice). Here their marriages were considered to have been in accordance with the law, or in other words, this passage presupposes that their wives were proselytes.Notes 2 — Judges
He heard the Amorites say: "Let us proceed to give battle to the Israelites, for our sacred gods, the nymphs, are in their hands, and will cause their defeat." When he heard these words, the spirit of God came over Kenaz. He arose and swung his sword above his head. Scarce had the Amorites seen it gleam in the air when they exclaimed: "Verily, this is the sword of Kenaz, who has come to inflict wounds and pain. But we know that our gods, who are held by the Israelites, will deliver them into our hands. Up, then, to battle!" Knowing that God had heard his petition, Kenaz threw himself upon the Amorites, and mowed down forty-five thousand of them, and as many perished at the hands of their own brethren, for God had sent the angel Gabriel to his aid, and he had struck the Amorites blind, so that they fell upon one another. On account of the vigorous blows dealt by Kenaz on all sides, his sword stuck to his hand. A fleeing Amorite, whom he stopped, to ask him how to loose it, advised him to slay a Hebrew, and let his warm blood flow over his hand. Kenaz accepted his advice, but only in part: instead of a Hebrew, he slew the Amorite himself, and his blood freed his hand from the sword.
When Kenaz came back to his men, he found them sunk in profound sleep, which had overtaken them that they might not see the wonders done for their leader. They were not a little astonished, on awakening, to behold the whole plain strewn with the dead bodies of the Amorites. Then Kenaz said to them: "Are the ways of God like unto the ways of man? Through me the Lord hath sent deliverance to this people. Arise now and go back to your tents." The people recognized that a great miracle had happened, and they said: "Now we know that God hath wrought salvation for His people; He hath no need of numbers, but only of holiness."
On his return from the campaign, Kenaz was received with great rejoicing. The whole people now gave thanks to God for having put him over them as their leader. They desired to know how he had won the great victory. Kenaz only answered: "Ask those who were with me about my deeds." His men were thus forced to confess that they knew nothing, only, on awakening, they had seen the plain full of dead bodies, without being able to account for their being there. Then Kenaz turned to the thirty-seven men imprisoned, before he left for the war, for having cast aspersions upon him. "Well," he said, "what charge have you to make against me?" Seeing that death was inevitable, they confessed they were of the sort of sinners whom Kenaz and the people had executed, and God had now surrendered them to him on account of their misdeeds. They, too, were burnt with fire.
Kenaz reigned for a period of fifty-seven years. When he felt his end draw nigh, he summoned the two prophets, Phinehas and Jabez, together with the priest Phinehas, the son of Eleazar. To these he spake: "I know the heart of this people, it will turn from following after the Lord. Therefore do I testify against it." Phinehas, the son of Eleazar, replied: "As Moses and Joshua testified, so do I testify against it; for Moses and Joshua prophesied concerning the vineyard, the beautiful planting of the Lord, which knew not who had planted it, and did not recognize Him who cultivated it, so that the vineyard was destroyed, and brought forth no fruit. These are the words my father commanded me to say unto this people."
Kenaz broke out into loud wailing, and with him the elders and the people, and they wept until eventide, saying: "Is it for the iniquity of the sheep that the shepherd must perish? May the Lord have compassion upon His inheritance that it may not work in vain."
The spirit of God descended upon Kenaz, and he beheld a vision. He prophesied that this world would continue to exist only seven thousand years, to be followed then by the Kingdom of Heaven. These words spoken, the prophetical spirit departed from him, and he straightway forgot what he had uttered during his vision. Before he passed away, he spoke once more, saying: "If such be the rest which the righteous obtain after their death, it were better for them to die than live in this corrupt world and see its iniquities."
As Kenaz left no male heirs, Zebul was appointed his successor. Mindful of the great service Kenaz had performed for the nation, Zebul acted a father's part toward the three unmarried daughters of his predecessor. At his instance, the people assigned a rich marriage portion to each of them; they were given great domains as their property. The oldest of the three, Ethema by name, he married to Elizaphan; the second, Pheila, to Odihel; and the youngest, Zilpah, to Doel.
Zebul, the judge, instituted a treasury at Shiloh. He bade the people bring contributions, whether of gold or of silver. They were only to take heed not to carry anything thither that had originally belonged to an idol. His efforts were crowned with success. The free-will offerings to the temple treasure amounted to twenty talents of gold and two hundred and fifty talents of silver.
Zebul's reign lasted twenty-five years. Before his death he admonished the people solemnly to be God-fearing and observant of the law.
OTHNIEL See also the supplement to Lekah, Ruth 48, 49, where special stress is laid on the fact (read nrvratP instead of nrriw) that Orphah and Ruth became converted to Judaism prior to their marriage to the sons of Elimelech. Cornp. note 44; note 790 on vol. Ill, p. 383; note 16 on vol. IV, p. 129. 4 1 Ruth R. 1.5, which reads: The Merciful One does not take away the life of the sinner before warning him with some other punishment. WR 17.4; PK 8,66b; PR 17, 89a; Tan. B. Ill, 108; Tan. Behar 3. 41 Targum Ruth 1.8. Comp, also Ruth R., ad loc., which reads: Naomi’s daughters-in-law not only saw to it that the last honors paid to their husbands should be in keeping with their station in life, but also renounced their claims to the estates of the deceased (their dowery rights) in favor of their mother-in-law. Naomi decided to return to the Holy Land after she had heard from the Jewish merchants who came to Moab that the famine had disappeared. Other authorities think that this fact was revealed to her by the holy spirit; see Ruth R., Targum (this passage speaks of an angel instead of the holy spirit), and Lekah on Ruth 1.6. 4J Ruth Z, 47-48. This passage also states that in Jerusalem each class of the population inhabited its own district, and the higher classes did not permit the lower ones to dwell in their midst. Similarly the classes were distinguished by different dress, and in view of the class consciousness among the Jews, Naomi feared to expose her daughters-in-law to humiliation and disgrace, especially as they were very poor and clad in rags. Naomi herself, however, was anxious to return to the Holy Land, and barefoot, and in rags she continued her home189 44-49] The Legends of the Jews ward journey, without stopping to rest even on the eve of Sabbath (Holy Day? comp, note 48) Ruth R. 1.7; Ruth Z. 49. On the text of this passage of Ruth R. comp. Lekah, ad loc., according to which we have to read mriHC? . UTa; for *]ira is a poor variant instead of “lira, whereas mnnt£> is the Hofal of “feared”; see Rosh ha-Shanah 1.9, and the explanation of this passage by Geiger, Kebuzzat Ma’amarim, 15-20. 44 Ruth R. 1.14; Shemuel 20, 106-107; Sotah 42b; Ruth Z., 49; vol. IV, pp. 85 and 108. The law prescribes that one asking to be admitted as a proselyte is to be refused, unless he persists and presents his request a second time. Accordingly Naomi refused Ruth 's first request, but admitted her as a proselyte when Ruth repeated her request a second time, after the laws appertaining to a proselyte were expounded to her; Ruth R. 1.7 and 13; Ruth Z. 48. 4 5 According to Yebamot 47a, the attention of one desirous of adopting Judaism must be called to these ceremonial laws. 46 Ruth R. 1.16-17; Yebamot 47b; Ruth Z., 49 (on the phrase ’D^iy mip ’JNP, see ‘Abodah Zarah 17a, which has m^iy nilp); Targum Ruth 1.16-17; Mishle (end). 47 Midrashic fragment published by Hartmann, Ruth in der Midrasch-litteratur, 97. Comp. vol. Ill, p. 293. 48 Baba Batra 90a; Yerushalmi Ketubot 1,25a; Ruth R. 1.19. In the last source several other views are given concerning the day on which Naomi arrived. Some say that it was on the day when the marriages of the sixty children of the judge Ibzan took place (comp. Jud. 12.9), whereas other authorities maintain that the people flocked to Beth-lehemon that day for the preparation of the ‘Omer, and accordingly Naomi’s arrival occurred (see Menahot 10.3) at the "termination of the first day of Passover.” A somewhat different view is given by Targum Ruth 1.22, where the beginning of the barley harvest, spoken of in Ruth, loc. cit., is referred to the day preceding Passover (nDS any), when the first preparations for the reaping of the ‘Omer are made (comp. Menahot, loc. cit.). One is, however, inclined to readNnDSf N NDV ’pSDa“at the termination of the first day of Passover”, instead of NnDDT ND1’ ’^yoa of our texts of Targum; see also note 43. Comp, also Ruth R. 1.22. 44 MHG 1,336, maintains that she is one of the twenty-two pious women whose piety was praised by Solomon in the last chapter of Prov., where the words “she reacheth forth her hand to the needy,” refer to Naomi, who brought Ruth under the wings of the Shekinah. Comp, note 271 in Vol. I, p. 291. 190 Judges [50-55 s 0 Ruth R. 2.5-6; on the text see Lekah and Yalkut, ad loc. As to the law appertaining to gleanings, see Peah 6.5. 5 1 Ruth Z., 50; Ruth R. 2.5-6. It was an angel who led Ruth to the field of Boaz; see Lekah, Ruth 2.3. 53 On Timna, see vol. I, pp. 422-423, and Index, s. v. 5 3 Midrashic fragment published by Hartmann, Ruth in der Midrasch-Litteratur, 98; Targum Ruth 2.11-13. Ruth in her modesty described herself as one of the “handmaids of Boaz”; whereupon he assured her that she would be counted as one of “the mothers of Israel ”; see PK 16, 124a; Ruth R. 1.14. According to PK, loc. cit., the Halakah that the biblical law excluding the Moabites “from the congregation of the Lord” (Deut. 23.4, seq.) applies only to the males, but not to the females, was promulgated at that period and was still unknown to Ruth, who learned it from Boaz. Comp, notes 40, 64, and vol. IV, p. 89. The greeting, “The Lord be with you” (Ruth 2.4), was first introduced by Boaz, and sanctioned by a heavenly voice (see note 193 on vol. IV, p. 448). This sanction was absolutely necessary, as it was against the law that forbids to mention God's name under ordinary circumstances. This greeting continued to be in vogue until the time of Athaliah (according to some authorities, until the days of the three youths, while according to others, until the time of Mordecai and Esther), when the name of the Lord was forgotten. See Berakot Mishnah 9 (end); Babli 63a; Yerushalmi 9, 14c; Makkot 23b; Ruth R. 4.4. The Haggadah very likely presupposes that the innovation of Boaz consisted in the use of the Tetragrammaton; see Geiger, Urschrift, 262, seq.; Schwarz in his notes on Tosefta Berakot 9; Jacob, Im Namen Gottes, 174. What Kohler, Journal of Jewish Lore and Philosophy I, 26-38, has to say on this subject does not deserve serious consideration, as he evidently did not grasp the point made by Geiger. In this connection it may be mentioned that the phrase “Thanked be God” is said by ps.-Matthew, 6 to have been coined by Mary the mother of Jesus. 54 Shabbat 113b; Ruth R. 2.14; Ruth Z., 51. God put His blessing in the few ears of corn Boaz gave her, and they sufficed for her meal; see PK 6, 59a-59b (it is not explicitly stated whether the blessing was on account of Boaz or Ruth); PR 16, 82a; WR 34.8; BaR 21.20; Mishle 13, 74; Tan. Pinehas 13. ss Ruth R. 2.20. Boaz took great pains to impress upon his numerous workmen (he employed so many of them, that each group m 56-6o] The Legends of the Jews of forty-two had a foreman; Ruth R. 2.4) to be kind and polite to Ruth. He also told them to drop sheaves in her way, that she might take them home, as she was very strict in observing the law (comp. vol. IV, p. 32) and would not take anything to which she was not entitled. The workmen did even more than they had been commanded by their master, and threshed for her the grain she gleaned. But she was contented with very little, and would not take home more than was required for her daily need. This daily supply aroused the suspicion of Naomi, who feared her daughter-in-law was leading an immoral life, obtaining her daily needs from her lovers. See Ruth Z., 51. The story in that passage about the pious man goes back to Tosefta Peah 3.8. s 6 Ruth Z., 52. Naomi had taken an oath to provide for Ruth, and was therefore anxious to see her married; comp. Targum Ruth 3.1. 57 Shabbat 113b; Ruth R. 3.3; Yerushalmi Peah 8, 21b; PR 23, 115b; Ruth Z., 52; Tan. B. Ill, 108; Tan. Behar 3; Targum and Peshitta Ruth 3.3. Some of these sources state that Naomi, to allay Ruth’s apprehensions, said to her: “My merits will accompany thee”; comp, also Haserot 4a, and Lekah, Ruth 3.5. Ruth was extremely afraid to walk at night all by herself, as she was of such extraordinary beauty that no man could look at her without becoming passionately enamoured of her; Ruth R. 2.4. On the haggadic explanation, given in this passage, of np’l (Ruth 2.4) as Nip or rather mp “had a night pollution”, see Megillah 15a. s 8 Demons, both male and female, have their bodies and faces covered with hair, but their heads are bald; see ‘ Emek ha-Melek, 140 b. According to Hasidim (Bologna edition, 1161), the male demons have hair on their heads, but not the females. Comp. Yalkut Hadash, Keshafim, 55. 89 On Ruth’s extraordinary beauty, see note 57. 60 Ruth R. 3.7-10 (Boaz retired after praying and studying the Torah); Ruth Z.,52; Sanhedrin 19b; Tan. B. Ill, 108; Tan. Behar 3; midrashic fragment published by Hartmann in Ruth in der'MidraschLitteratur, 98-99; Targum Ruth 3.7-12, which reads: Boaz retired after having thanked God for having removed the famine from Israel at his prayer; comp, also Targum Ruth 1.6. On the chastity of Boaz, highly praised in the above-cited sources (Boaz, Joseph, and Palti, the husband of Michal, are declared to have been the highest types of chastity) comp, note 85. See also ER 24, 131; WR 23.11; BaR 15.16; Ruth R. 3.13; Ruth Z., 53; PRE 39. The Karaite Hadassi, Eshkol 45b, No. 118, accuses the Rabbis of slandering Boaz, because they maintain 192 Judges [61-65 that he did not resist the temptation to which he was exposed. But the Rabbis on the contrary are full of praise for his steadfastness and chastity. On similar Karaitic fabrications, see note 43 on vol. IV, p. 64. 61 According to the prevailing opinion, 31D (Ruth 3.13) is taken to be the name of the kinsman, who in 4.1 is addressed by Boaz: “Ho, such a one”, because he was not conversant with the law, and Boaz did not deign to call him by his name; see Ruth R. 3.11 and 4.1; Ruth Z., 53; Tan. B. Ill, 108; Tan. Behar 3; Baba Batra 91b. On the relationship between Boaz and Tob, see note 34. Targum Ruth 3.13, however, takes 31C3 to mean “well.” By the six measures of barley which Boaz gave Ruth on her return home, he indicated to her that she was destined to become the ancestress of six pious men who would be endowed with six spiritual gifts (comp. Is. 11.2). These men are: David, Daniel, Hananiah, Mishael, Azariah, and the Messiah (others count Daniel’s three friends as one, and add Hezekiah and Josiah); see Ruth R.Notes 3 — Judges
Othniel was a judge of a very different type. His contemporaries said, that before the sun of Joshua went down, the sun of Othniel, his successor in the leadership of the people, appeared on the horizon. The new leader's real name was Judah; Othniel was one of his epithets, as Jabez was another.
Among the judges, Othniel represents the class of scholars. His acumen was so great that he was able, by dint of dialect reasoning, to restore the seventeen hundred traditions which Moses had taught the people, and which had been forgotten in the time of mourning for Moses. Nor was his zeal for the promotion of the study of the Torah inferior to his learning. The descendants of Jethro left Jericho, the district assigned to them, and journeyed to Arad, only that thy might sit at the feed to Othniel. His wife, the daughter of his half-brother Caleb, was not so well pleased with him. She complained to her father that her husband's house was bare of all earthly goods, and his only possession was knowledge of the Torah.
The first event to be noted in Othniel's forty years' reign is his victory over Adoni-bezek. This chief did not occupy a prominent position among the Canaanitish rulers. He was not even accounted a king, nevertheless he had conquered seventy foreign kings. The next event was the capture of Luz by the Israelites. The only way to gain entrance into Luz was by a cave, and the road to the cave lay through a hollow almond tree. If the secret approach to the city had not been betrayed by one of its residents, it would have been impossible for the Israelites to reach it. God rewarded the informer who put the Israelites in the way of capturing Luz. The city he founded was left unmolested both by Sennacherib and Nebuchadnezzar, and not event the Angel of Death has power over its inhabitants. They never die, unless, weary of life, they leave the city.
The same good fortune did not mark Othniel's reign throughout. For eight years Israel suffered oppression at the hands of Cushan, the evil-doer who in former days had threatened to destroy the patriarch Jacob, as he was now endeavoring to destroy the descendants of Jacob, for Cushan is only another name for Laban.
Othniel, however, was held so little answerable for the causes that had brought on the punishment of the people, that God granted him eternal life; he is one of the few who reached Paradise alive.
BOAZ AND RUTH
The story of Ruth came to pass a hundred years after Othniel's reign. Conditions in Palestine were of such a nature that if a judge said to a man, "Remove the mote from thine eye," his reply was, "Do thou remove the beam from thine own." To chastise the Israelites God sent down them one of the ten seasons of famine which He had ordained, as disciplinary measures for mankind, from the creation of the world until the advent of Messiah. Elimelech and his sons, who belonged to the aristocracy of the land, attempted neither to improve the sinful generation whose transgressions had called forth the famine, nor alleviated the distress that prevailed about them. They left Palestine, and thus withdrew themselves from the needy who had counted upon their help. They turned their faced to Moab. There, on account of their wealth and high descent, they were made officers in the army. Mahlon and Chilion, the sons of Elimelech, rose to still higher distinction, they married the daughters of the Moabite king Eglon But this did not happen until after the death of Elimelech, who was opposed to intermarriage with the heathen. Neither the wealth nor the family connections of the two men helped them before God. First they sank into poverty, and, as they continued in their sinful ways, God took their life.
Naomi, their mother, resolved to return to her home. Her two daughters-in-law were very dear to her on account of the love they had borne her sons, a love strong even in death, for they refused to marry again. Yet she would not take them with her to Palestine, because she foresaw contemptuous treatment in store for them as Moabitish women. Orpah was easily persuaded to remain behind. She accompanied her mother-in-law a distance of four miles, and then she took leave of her, shedding only four tears as she bade her farewell. Subsequent events showed that she had not been worthy of entering into the Jewish communion, for scarcely had she separated from Naomi when she abandoned herself to an immoral life. But with God nothing goes unrewarded. For the four miles which Orpah travelled with Naomi, she was recompensed by bringing forth four giants, Goliath and his three brothers.
Ruth's bearing and history were far different. She was determined to become a Jewess, and her decision could not be shaken by what Naomi, in compliance with the Jewish injunction, told her of the difficulties of the Jewish law. Naomi warned her that the Israelites had been enjoined to keep Sabbaths and feast days, and that the daughters of Israel were not in the habit of frequenting the threatres and circuses of the heathen. Ruth only affirmed her readiness to follow Jewish customs. And when Naomi said: "We have one Torah, one law, one command; the Eternal our God is one, there is none beside Him," Ruth answered: "Thy people shall be my people, thy God my God." So the two women journeyed together to Bethlehem. They arrived there on the very day on which the wife of Boaz was buried, and the concourse assembled for the funeral saw Naomi as she returned to her home.
Ruth supported herself and her mother-in-law sparsely with the ears of grain which she gathered in the fields. Association with so pious a woman as Naomi 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 assigned to the poor by law does not refer to quantities of more than two ears inadvertently dropped at one time. Boaz also admired her grace, her decorous conduct, her modest demeanor. 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, the daughter of a royal house. As for me, I am a member of a low people, abominated by thy God, and excluded from the assembly 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. 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. 3.14; Ruth Z., 53; Sanhedrin 93b; PRK 36b; BaR 13.11; Targum Ruth 3.15. 6 J Targum Ruth 4.1; Ruth Z., 53 (imniD = »T!Dn n’n in this passage and in many others). Comp, also Josephus, Antiqui., V, 9.4. 6 3 Ruth R. 4.1-2. On the text, comp. Lekah and Yalkut on Ruth, ad loc. 6 ^ Ruth R. 4.1-2 and 5 (the Ketib ’n’lp, Ruth 4.5, is explained as second person feminine: Tob did not act like a man, but like an ignorant woman. See the similar Haggadah in Berakot 32a on Num. 14.16); Haserot 6. On the view that through Boaz the prohibition against intermarrying with the Moabites was limited to the males only, see note 53, and vol. IV, p. 89. It was Boaz too who introduced the ceremony of pronouncing the benedictions on the bridal couple in the presence of ten men; see Ketubot 7a, and Yerushalmi 1, 25a; Ruth R. 4.2. In view of the fact that at weddings and on similar festive occasions young people are apt to forget what morals and decorum require of them, Boaz ordained that “elders” should be appointed to supervise over such festive celebrations, and this ordinance continued in force until the time of the Palestinian patriarchate; Yerushalmi and Ruth R., loc. cit. 6 5 Josephus, Antiqui., V, 9.4, combining Ruth 4.6 with Deut. 25.89, maintains that Ruth performed the ceremony of “taking off the shoe” (rK’^n) of the kinsman who refused to marry her. The same view is alluded to in Zohar Ruth 4.6. It is very likely that Targum paraphrases byi by “glove” to combat this view which is against the 193 66-71] The Legends of the Jews Halakah enjoining only that a sister-in-law should take off the shoe of the brother of the deceased, and Ruth was certainly not Tob’s sister-in-law. The Halakah explains Ruth 4.7 to refer to the form of acquisition known in rabbinic jurisprudence as Halifin (|’S’l?n), consisting in the handing over of an object by the purchaser to the seller, as a symbolical substitute for the object bought. See Baba Mezi'a 47a; Yerushalmi Kiddushin 1, 60c; Ruth R. 4.8; Shemuel 28, 100. 66 Ruth R. 3.10. 6 7 Ruth R. 3.10. Comp. Tosafot Yebamot 48b (bottom). 68 Ruth R. 4.12. Apart from her advanced age at the time of her second marriage (comp, however vol. IV, p. 34, top), Ruth’s physical condition was not fit for bearing children, had not a miracle been wrought for her. On the pious Obed (“servant”, i. e., servant of God), see also Targum Ruth 4.21 and Lekah on Ruth 4.17. According to the midrashic fragment published by Hartmann, Ruth in der Midrasch- Litter atur, 100, Obed was one of the pious men who were born with the sign of the Abrahamic covenant on them; comp, note 318, towards the end, on vol. I, p. 306. 69 Ruth Z., 55; Lekah, Ruth 4.17 (this passage gives a detailed description of the death of Boaz in the bridal chamber); comp, also Josephus Antiqui., V, 9.4, which reads: Obed was born within a year after the marriage of Ruth. Lekah, 4.16, adds that Naomi in her youth was “a nurse” to Boaz, as she was later a nurse to his son Obed. The view that Ruth lived to see the glory of Solomon (this already in Baba Batra 91b) very likely assumes that the story of Ruth took place at the end of the period of the Judges. Comp, note 31. Boaz became the ancestor of kings (the Davidic dynasty), as a reward for “his taking a wife for the sake of Heaven”; EZ, 3, 178. 90 Ps.-Philo, 33; 30.1-2. On the erroneous reading “Zebul” (32 bottom) instead of Iehud ( = Ehud), see note 21. The activity of Shamgar who succeeded Eh ud (comp. Jud. 3.31) is entirely ignored byps.Philo, whereas Yerahmeel 58.2 refers at least to the fact recorded in Scripture that Shamgar ’s activity fell between the time of Ehud and Deborah. 71 Ps.-Philo 33, where Jabel is a corruption of Jabin, see Jud. 4.1. Jabin ’s capital, Hazor, was completely burned down by Joshua (Josh. 11. 11), who carried out the divine command given to Moses with regard to its complete destruction, and thus fulfilled the desire of Jacob (in this sense is miDD to be understood) who had waged war against it; see BR 81.4; vol. I, p. 410, bottom. 194 Judges [72-73 7J Aguddat Aggadot 77-78 (read pnpa instead of Abba Gorion 27—28; Neweh Shalom, 47-48. On the enormous size of Sisera 's army see note 80.— The Haggadah sees in Sisera (the name occurs among the pagan inhabitants of Palestine as late as the third century C. E.;comp. Yerushalmi Dammai 2, 22c) not only the enemy of the Jews, but also the blasphemer of God and the mocker of the Jewish religion; see Shemuel 13, 85; Tehillim 2, 24; WR 7 (end); Tan. B. Ill, 14; Tan. Zaw2; Aggadat Bereshit 1.2; Esther R. 2.4; comp, also vol. IV, p. 422. In all these sources it is pointed out that God sent the heavenly fire against Sisera (comp, note 81) to punish him for his blasphemy. The view that Sisera at the age of thirty years was the conqueror of the whole world is very likely a reminiscence of the history of Alexander the Great. On the falling of the walls at the sound of hi9 voice, see vol. II, p. 16. According to Tan. Wa-Yakhel 8, Shemaiah and Abtalion, the two famous leaders of the Pharisees towards the end of the first century B. C. E. were descendants of Sisera; according to Gittin 57b, their ancestor was Sennacherib, whereas Sisera ’s descendants are said to have been “ordinary schoolteachers”. As remarked above, the name Sisera was in use among the pagan population of Palestine as late as the third century C. E., and accordingly the statement that Sisera was the ancestor of some scholars who were of Gentile descent may be historical, though of course, not the Sisera mentioned in Scripture. Comp. vol. VI, p. 462, note 93. 7 3 Megillah 14a (on the text see Rabbinovicz, ad loc., and Aggadat Esther 48) ; ER 10,48, which reads : Deborah’s husband had three names. He was called Barak because his countenance shone like lightning; Lappidoth because he used to make the lamps for the sanctuary at Shiloh; Michael after the angel Michael, or because he was very modest (in Hebrew "|n is modest). The statement that he was called Michael after the angel very likely wishes to convey that Barak received the divine revelation through the angel. Comp. vol. II, p. 303, on Michael as the intermediary between the Shekinah and Moses. That Barak was a prophet is explicitly stated in Targum Jud. 5.23, where the correct text is that of the editions, Kimhi, ad loc., and not of Codex Reuchlin, and Leiria edition of Targum who have not nN’S] pia. Comp., however, Seder ‘ Olam 20, where Barak is not counted among the prophets. That Barak was the husband of Deborah is maintained also by ps. -Jerome on Jud. 5.1, and the same author (on 5.25) speaks also of the revelations communicated to Deborah by the angel Michael; comp. Ginzberg, Haggadah bei den Kirchenv., 5 and 8-9, where note 195 74-79] The Legends of the Jews 2 on p. 5 is to be corrected in accordance with the above remark. Another Haggadah about Barak is given in ER 10, 50-51, where it is said that he attended on the “elders”, who were the leaders and teachers of the people after the death of Joshua. For his faithful service to them he was rewarded by God, and was chosen to assist Deborah in her work of delivering Israel from the hands of Sisera. God revealed to the prophetess that the work of salvation can only be achieved by men who devote themselves to the study of the Torah and the service of God, or by those who (like Barak) place themselves at the disposal of the students of the Torah. According to Tehillim 22, 180, and Tobit 1.8, Deborah belonged to the tribe of Naphtali, whereas Clemens Alexandrinus, Stromata, 1.21, maintains that she was of the tribe of Ephraim. This latter view is shared by Tadshe 8, where the reading should be pim □’"IBND mm “Deborah belonged to the tribe of Ephraim, Barak to that of Naphtali.” According to Ambrosius De Viduis, 1; 8.45 and 16; 248 Barak was Deborah ’s son. That the victory over Sisera was won by the tribes of Naphtali and Zebulun (comp. Jud. 5.8) was due to the fact that Naphtali was a very obliging son to his father Jacob as Zebulun was a very obliging brother to Issachar; see ER 10,50-51; comp. vol. II, pp. 144-145. 7 4 ER 10, 48-49; Megillah 14a. On the legal question whether women are eligible to the office of judge, seeTosafot Niddah 50a. Comp, also Zohar III, 19b, which reads: Woe unto the generation whose leader (judge) is a woman. Targum Jud. 4.5 calls attention to the wealth of Deborah who had possessions throughout the country, and dispensed justice without receiving any remuneration for it. 7 5 Megillah 14b. Here it is also stated: Pride is unbecoming to women; the prophetesses Deborah and Huldah were proud women (on Huldah, see note 117 on vol. IV p. 282), and both bore ugly names (Deborahs “bee”, and Huldah = “weasel”). 7 6 Barak not only obeyed her command, but also insisted on her going with him to the battle to protect him with her merits against dangers; see Zohar III, 21. 7 7 Pesahim 66b; Zohar III, 21b-22a; BR 40.4, and parallel passage cited by Theodor. 7 8 Ps.-Philo, 33-34; 30.4-7, which contains also a lengthy address by Deborah delivered to the people on this occasion. 79 Tan. B. IV, 164; Tan. Mass' e 5; BaR 23.7. These kings were foreign potentates who were so charmed with Palestine that they de196 Judges [80-84 sired to own possessions there. See BR 53.1.0; note 33 on vol. IV, p. 9. 80 Abba Gorion 27; Aguddat Aggadot 77; Neweh Shalom, 47. Comp, also ps.-Philo, 34; 31.2, which reads: And the number of them (of Sisera's army) that were gathered and slain in one hour was ninety times nine hundred and seventy thousand men. This number seems to be connected with the “nine hundred chariots”, of Sisera spoken of in Jud. 4.2, where, however, ps.-Philo, 33; 30.3, reads “eight thousand.” On the army of Sisera, see also Josephus, Antiqui., V; 5, 1 and vol. IV, p. 407. 81 The Haggadah takes Jud. 5.20 literally, and accordingly maintains that “the hosts of Sisera” were annihilated by the “hosts of heaven”, the stars and angels; comp. WR 7 (end). Ps.-Philo, 34C and D; 31.1 and 2; Josephus, Antiqui., V, 5.4, and Yerahmeel 58.174 (which is based on Josephus or on a text of ps.-Philo different from ours) rationalize in the following manner: God sent rain, storm, and hail against Sisera. Pesahim, 118b reads: The iron chariots of Sisera melted on account of the intense heat emanating from the stars.Notes 4 — Judges
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. 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. 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 lustful, if she walked along the road decked out in unusual finery.
The moral conditions in those days were very reprehensible. Though Boaz was high-born and a man of substance, yet he slept on the threshing-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 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. So I have come hither that thou, who art the redeemer, mayest spread out thy skirt over me." Boaz gave her the assurance that if his older brother Tob failed her, he would assume the duties of a redeemer. The next day he came before the tribunal of the Sanhedrin to have the matter adjusted. Tob soon made his appearance, for an angel led him to the place where he was wanted, 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. So she was taken to wife by the octogenarian Boaz. Ruth herself was forty years old 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. Ruth lived to see the glory of Solomon, but Boaz died on the day after the wedding.
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 God and His law. God, 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 shine for them as a light for forty years."
The enemy whom God raised up against Israel was Jabin, 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 multitude, and it required no less than nine hundred horses to draw the chariot in which he rode.
To rid Israel of this tyrant, God appointed Deborah and her husband Barak. Barak was an ignoramus, like most of his contemporaries. It was a time singularly deficient to scholars. 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 God distinguished her. He said: "Thou takest pains to shed light in My house, and I will let thy light, thy flame, shine 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.
Prophetess though she was, she was yet subject to the frailties of her sex. Her self-consciousness was inordinate. She sent for Barak to come to her instead of going to him, 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.
The salvation of Israel was effected only after the people, assembled on the Mount of Judah, had confessed their sins publicly before God and besought His help. A seven days' fast was proclaimed for men and women, for young and old. Then God 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.
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 leadership of Sisera these thirty-one unconquered kings opposed Israel. No less than forty thousand armies, each counting a hundred thousand warriors, were arrayed against Deborah and Barak. God aided Israel with water and fire. The river Kishon and all the fiery hosts of heaven except the star Meros 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, God 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. God 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, God 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." Comp. vol. Ill, p. 27. See also Abba Gorion 27; Aguddat Aggadot 77; Neweh Shalom 47. Comp. Aggadat Bereshit 1,2; Tosefta Sotah 3.14. On the identification of the stars with angels, see Mo‘ed Katan 16a. Comp, vol. IV, p. 407. 8j Mo‘ed Katan 16a, which cites also another view to the effect that Meroz is the name of a prominent personage who refused to participate in the war against Sisera and was therefore excommunicated by Barak. Ps. -Jerome, Jud. 5.23, reads: Meros. i, e. potestati angelicae. 83 Pesahim 118b; PRE 42. Comp. vol. Ill, p. 31. Asomewhatdifferent view is given by ps. -Jerome, Jud. 5.1. An allusion to this legend is to be found in the paraphrase of Targum which renders D’anp *7ruby “the brook at which miracles have been wrought for Israel in ancient times.” It should be observed that Targum agrees with ps. -Jerome who likewise refers D’OHp *7m to the Red Sea, and not to the Brook Kishon. The remarks by Ginzberg, Haggada bei den Kirchenv., 8, are to be corrected accordingly. The victory over Sisera was won in the first night of Passover; Panim Aherim 74 (comp, note 76 on vol. I, p. 224). Sisera was killed within a very few hours of the beginning of the battle; Koheleth 3.14. Similarly ps.-Philo, 34; 31.2. reads: And. ..they were slain in one hour. On Mount Tabor, where the battle took place, see vol. Ill, pp. 83-84. 8“ Ps.-Philo, 34; 31.3; according to this V^H3 (Jud. 4.17) is to be translated “by himself” and not “on his feet.” 197 85-89] The Legends of the Jews 8 s Ps.-Philo, 34; 31.3; Megillah 15a. The former source, like the Palestinian Midrashim, speak only of the great fascination which Jael’s beauty exerted over Sisera; comp., e. g., WR 23. 10, which reads: God attached His name to the names of Joseph ( =*]D in’),Paltiel ( =,DI7D ^N), the husband of Michal, and Jael (=^NiT),to testify that these pious persons withstood the temptation to which they were exposed (comp, note 60 on vol. IV, p. 34) and remained chaste. Comp, also MHG I, 336, which reads: When Sisera, in a state of intoxication, asked her to submit to his passion, she killed him. The Babylonian Talmud goes much further, and maintains that Jael surrendered herself to Sisera ’s passion, as this was the only sure means to get hold of him and kill him; see Yebamot 103a-103b; Nazir 23b; Horayyot 10b. Rimze Haftarot quotes a Haggadah to the effect that Jael gave Sisera to drink “the milk of her breast”; comp. Niddah 55b and Tosefta Shabbat 8.24, where this legend is perhaps presupposed. Ps.-Philo, 35; 31. 6, reads: And Jael took wine and mingled it with the milk. Similarly MHG, loc. cit., speaks of Sisera 's intoxication, which presupposes that he was served by Jael with something stronger than milk. 86 Ps.-Philo, 34-35; 31.3-7; this was reproduced, in abridged form, by Yerahmeel 58, 172. On the fire of the stars contending for Israel, see notes 72, 81. According to the law, Deut. 22.5, a woman is forbidden to use weapons, and that is the reason why Jael slew Sisera with a hammer, and not with a spear or sword ; see Targum Jud. 5.26; Hadar, Deut., loc. cit.; Mishle 31, 111. This Midrash is the source of Yalkut II, 456, where the first edition refers to ttHtn and not to TJ3N as in later editions. Deborah ’s words “ like women in the tent shall she (Jael) be blessed” (Jud. 5.24) contain the blessing that Jael may be like unto Sarah, Rebekah, Rachel, and Leah (whose tents are mentioned in Scripture; see Gen. 24.67 and 41.33), since if it were not for Jael, the descendants of these four women would have perished by the hand of Sisera; see BR 48.15; Nazir 23b, and parallel passages. Comp, also Targum Jud. 5.24. 8 7 I. e., non = nnan “may she be destroyed.” The same name was borne by Cain’s wife; ps.-Philo, 1; 2.1. Yerahmeel misread or “emended” the text of ps.-Philo, and has Tamar as the name of Sisera ’s mother. 88 Ps.-Philo, according to Yerahmeel 58, 184, while our text of ps.-Philo, 35; 31.8, reads somewhat differently. On the magic of Sisera ’s mother, see Zohar III, 119a, and Sabba1, Wa-Yeze, 27d. 89 Yerushalmi quoted by many medieval authors but not found in 198 Judges [90-97 our rexts; comp. R. Hananel in Rosh ha-Shanah (end); ‘ Aruk, s. v. any 1; Manhig 54, No. 21; Shibbale ha-Leket 282, No. 301 (end); Pardes 42b (bottom). On the “hundred cries”, comp, also WR 27.7; PK 9, 77b, and parallel passages cited by Buber. The connection between the “ hundred cries” of Sisera’s mother and the “hundred sounds” of the Shofar, alluded to in Yerushalmi, loc. cit., is obscure and should probably read mtt> i:DN instead of tnD’DT NDN; comp. Reifmann in Or Torah, 205; Ratner, Ahawat Zion, Rosh ha-Shanah 57; note 256 on vol. I, p. 287. Comp, note 92. 9 0 Ps.-Philo, 35-36; 32.1-17, and a shorter paraphrase in Targumim on Jud. 5.1, seq. 91 Ps.-Philo, 37; 33.1-6. According to Seder ‘Olam 12, the forty years of Deborah ’s rule included the twenty years of Israel ’s subjection to Jabin and Sisera. On the doctrine that the pious who are dead cannot interecede for the living sinners, see vol. IV, p. 416; vol. V, pp. 160-161 and note 118, towards the end, on vol. II, pp. 314315. This, however, has nothing to do with the strong faith in the “merits of the fathers”, which ps.-Philo frequently emphasizes. Comp. Index, s. v. “Fathers, Merits of”. 93 Tehillim 18, 137; Shemuel 19, 135. Comp, note 58 on vol. Ill, p. 31. Ps.-Philo, 37; 32.18, speaks of a great sacrificial festival celebrated by Deborah and the people at Shiloh, after the victory over Sisera. On this occasion “they sounded the broad trumpets”, and Deborah said: “This shall be for a testimony of the trumpets between the stars and their Lord.” The meaning of the last sentence is not clear, but it seems that ps.-Philo explains the ceremony of sounding the trumpets (the sounding of the Shofar on New Year?) as a memorial of the victory of Israel over Sisera. Comp, the quotation from Yerushalmi in note 89. 93 Ps.-Philo 37; 34.1-5. Comp. Sifre D., 84, where it is said that God will enable the false prophet to cause the sun and moon to stand still in order to test the strength of Israel’s faith. 94 Yelammedenu in ‘Aruk, s. v. HNU3, and Yalkut II, 62, where Tan. is given as source; this is, however, not found in our text of the Tanchumas. Comp. Tan. B. I, 138, and note 98. 95 Tehillim 106 (end). 96 Yelammedenu in Yalkut II, 62; Zohar Hadash, Noah, 29a. The victory over the Midianites took place on the second night of Passover; see note 100. " Ps.-Philo 38; 35.6-7; Yerahmeel 58, 175. On a similar miracle 199 98-100] The Legends of the Jews see vol. Ill, p. 195. With regard to the miracles which, according to Scripture (Jud. 6.37-40), were wrought for Gideon, the following remark should be noted: The first miracle, the non-appearance of the dew upon all the ground, was not performed directly by God, whereas the second one was direct from God. The reason is because God enters into direct connection with good, but not with evil; comp. Yelammedenu in Yalkut II, 62 ; B. I. 138; note 9 on vol. I, p. 5. The Angel who appeared to Gideon looked like a youth; Josephus, Antiqui., V, 6.2. The Haggadah points out that Gideon, in making use of an altar dedicated to an idol and of sacrifices set aside for idolatrous practices, acted contrary to the law (he transgressed no less than seven commands), but he obeyed a special revelation that came to him on this occasion. See Yerushalmi Megillah 1, 72c; WR 22.9; Shemuel 13, 83; Comp, note 8 on vol. IV, p. 4. 98 Ps. -Philo, 38; 36.1-2. The Haggadah offers several explanations of the water test referred to in Scripture (Jud. 7.5, seq). The sinners of this generation used to worship their own images reflected in the water (see vol. IV, p. 39, bottom), and accordingly those who “bowed down upon their knees to drink water” betrayed themselves as idolaters by bowing down to worship their images in the water; Yelammedenu in 1 Aruky s. v. HNU3 and Yalkut II, 62; somewhat differently Tan. B. I, 183, which reads: “As idolaters they were accustomed to bow down”, and they followed their custom while drinking water. According to Josephus, Antiqui., V, 6.3, God desired to show that He was able to accomplish the defeat of Israel’s enemies with a small army of faint-hearted people who were too timid to “bow down and drink water quietly.” 99 MHG I, 722-723, and, in a somewhat different form, in the later editions of Yalkut II, 62. This story is found in a Genizah fragment of Tan., and it is very likely that R. Abraham Gedaliah, who inserted this legend in his edition of Yalkut (Leghorn 1656), was in possession of a MS. of Tan. similar to that of the Genizah. 100 pj£ 3| 7ia; pR 18, 92b; WR 27.6. These sources only say that the victory over the Midianites was the reward for the fulfilment of the commandment of the ‘Omer; the later sources, however ( Panim Aherim, 73; the paitan Yannai in piyyut n^’Vn ’srn ’PH p3l), expand this Haggadah, and maintain that this victory was won on the first night of Passover or according to some on the very day on which the ‘Omer was brought. See Aggadat Esther 29, where it is stated that the war against the Midianites took place in the month of Elul. Comp, note 83 and note 76 on vol. I, p. 224. MHG I, 722, finds in 200 Judges [101-103 the “cake of barley, which turned the camp of the enemy upside down an indication that this victory was gained by Gideon as a reward for his filial piety towards his father, whom, at the risk of being captured by the Midianites (see vol. IV, pp. 39-40), he provided with bread of barley. Josephus, Antiqui., V, 6.3, sees in the cake of barley the symbol of Israel’s low state. Comp. Sifre N., 8; Sotah 15a; Jerome, Hosea 3.2. 101 Yalkut II, 64 (the source is not given). It is very likely that on account of the making of the Ephod Gideon is disparaged by the Haggadah which considers Gideon, Jephthah, and Samson as the three least worthy of the judges; see Rosh ha-Shanah, Tosefta 2(1). 3; Babli 25a-25b. Comp, also Zohar Hadash, Noah, 29a, which reads: Gideon was neither a pious man himself not the son of a pious man, and yet he was found worthy of being the liberator of Israel, because he pleaded for them to God; see Jud. 6.13-14, and vol. IV, p. 40. Very severe is the censure of Gideon in ps.Notes 5 — Judges
Sisera's lot was no better than the lot of the men. He fled from the battle on horseback 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. 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 assured.
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 God 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 God, 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 hell and join thy fathers, and tell them that thou didst fall by the hand of a woman."
Barak took charge of the body of the dead warrior, and he sent it to Sisera's mother, Themac, 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." they had said. Great, therefore, was the disappointment of Sisera's mother. No less than a hundred cries did she utter over him.
Deborah and Barak thereupon intoned a song of praise, thanking God for the deliverance of Israel out of the power of Sisera, and reviewing the history of the people since the time of Abraham.
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.
GIDEON
Elated by the victory over Sisera, Israel sang a hymn of praise, the song of Deborah, and God, to reward them for their pious sentiments, pardoned the transgression of the people. But they soon slipped back into the old ways, and the old troubles harassed them. Their backsliding was due to the witchcraft of a Midianite priest named Aud. He made the sun shine at midnight, and so convinced the Israelites that the idols of Midian were mightier than God, and God chastised them by delivering them into the hands of the Midianties. They worshipped their own images reflected in the water, and they were stricken with dire poverty. They could not bring so much as a meal offering, the offering of the poor. On the eve of one Passover, Gideon uttered the complaint: "Where are all the wondrous works which God 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?" God appeared unto him, and said: "Thou who art courageous enough to champion Israel, thou art worthy that Israel should be saved for thy sake."
An angel appeared, and Gideon begged him for a sign, that he would achieve the deliverance of Israel. He excused his petition 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, Gideon undertook to carry on the war against the Midianites with a band of three hundred God-fearing men, and he was successful. Of the enemy one hundred and twenty thousand corpses covered the field, and all the rest fled precipitately.
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." -Philo, 38; 36.3-4, and a reason is given why he was not punished for his idolatry. God said: “ . . .when he (Gideon) destroyed the sanctuary of Baal, then all men said: Let Baal avenge himself. Now, therefore, if I chastize him for the evil he did against Me, ye (men) will say: It was not God who chastized him but Baal because he sinned aforetime against him.” For a similar view, see vol. IV, pp. 156-157. 102 Shabbat 83b. Comp, also Yerushalmi 9, lid, and ‘Abodah Zarah 3, 43a, where attention is called to the smallness of the images of this idol, which is said to have been of Priapean form. On the sinfulness of this generation, see also Bezah 25b. 103 Tan. B. I, 103. The parable of Jotham is said here to refer to the prominent judges Othniel ( = olive-tree), Deborah ( = fig-tree), Gideon ( = vine), and Elimelech ( = bramble). Tan. also states that Abimelech reigned three years, as a reward for the modesty of his father Gideon, who in a "tripartite” sentence refused the royal crown offered him by the people; see Jud. 8.23. Abimelech, in contrast to his father (Jud. 8.27), was very greedy for riches, and his end therefore came speedily; Aggadat Bereshit 26, 54; see also ibid., 52-53, where Abimelech ’s wickedness and greed are contrasted with the piety and liberality of his namesake Abimelech, the King of Gerar. The ingratitude of the Israelites who permitted Abimelech to murder the children of their benefactor Gideon was counted unto them as though they had forsaken God; ingratitude is as grave a sin as idolatry; Yelammedenu in Yalkut II, 64. On the blessings pronounced on Mount Gerizim, see vol. IV., p. 6, according to which the blessings were pronounced in the valley, 201 I 04-107] The Legends of the Jews whereas Tan., loc. cit., maintains that they were uttered on the mountain. The reading in Tan. loc. cit., should be "plan OTU in Kin; comp. KD’~Q K11D in BR 32.10, and parallel passages. The name of Abimelech’s mother was Drumah, comp. Josephus, Antiqui., V; 7,1. 10 « Ps.-Philo 39; 38.1-2; Yerahmeel 68, 175. The names of the seven pious men are badly mutilated in ps.-Philo, and not quite correct in Yerahmeel. This legend about Jair and the pious men recalls in many details the story of Abraham as given in ps.-Philo 6-8; 6.16-18. Jair is said to have perished in fire. This is a haggadic interpretation of jlDpn (Jud. 10.5), which is taken to mean “furnace” from yap = Ka/xivLov, of frequent occurrence in the Talmudim and Midrashim. 105 Ps.-Philo, 39, and Yerahmeel 48, 175. The name Nathanel given to the “angel who is over fire ” (only in ps.-Philo) is rather strange. Is perhaps Atuniel (from K31HK “furnace”) to be read? In rabbinic angelology Gabriel is the angel appointed over fire; see Index, s. v. As to Baal, the following statement of Zohar I, 49a, is rather interesting: Baal is the sun; Asherah the moon; the former is the husband, the latter the wife. On the rescue of the pious from the furnace, see Dan. 3.22 and vol. I, p. 176. 106 Targum (Tosefta) Jud. 11.1 in Leiria edition, and in Kimhi; comp, also Josephus, V, 7.8, who remarks: They (Jephthah 's brethren) cast him off, because he did not have the same mother as the rest, but was born of a strange mother, who was introduced among them by his father’s fondness. Did Josephus read mr instead of nnr in Jud., loc. cit. I Of course, it is possible, and even very likely, that Josephus for apologetic reasons did not care to describe a prominent personage in Israel as the son of a.yvvau Judges [108-109 by Kimhi. “As each bird seeks its kind, so does man his equal find”; the “vain fellows” wdio gathered around Jephthah show what kind of a man he was; Baba Kamma 92b. Josephus, Antiqui., V, 7.8, for apologetic reasons (see the preceding note), represents Jephthah in a favorable light, and as a true aristocrat he adds that Jephthah ’s father was a very prominent personality. The Rabbis, on the other hand, are rather severe in their opinion of this judge; comp, notes 101, 109. i°8 ps.- Philo, 40-42; 39. 6-40.4; Yerahmeel 59. 176. On Getal, see note 1. Concerning Isaac’s joyful readiness to be brought as a sacrifice, see vol. I, pp. 279-280. Mount Telag or Selac (also written Thelac) is, of course, nothing but Hermon, Hebrew lbw m, Aramaic li’Il 1)13. Comp. Onkelos on Deut. 3.9, and Sifre N. 131. Accordingly Stelae is a faulty reading, combining the Hebrew form selac ( = a*7K>) with the Aramaic thelac (=oWl) “snow”. What ps.-Philo has to say about the “shutting up of the mouth of the wise” becomes intelligible only in connection with the statement of the Rabbis (comp, the following note) that, were it not for the ignorance of the people, Jephthah’s daughter would never have been sacrificed, for his vow was not according to the law. On the text of ps.-Philo, see the fragment published by James, Text and Studies, II, 3. “s’ WR 37.4; Br 60.3; Tan. B. Ill, 112-114; Tan. Behukkotai 5; Koheleth 10.15; Ta’anit 4a; Midrash Tannaim 100; Sifre D., 148; Targum and Tosefta Targum on Jud. 11.39; PRK 32b; ER 11, 55-57; We-Hizhir, Behukkotai (end). Although Jephthah was severely punished for having slain many thousands of the Ephraimites, they deserved their fate, for they were addicted to idolatry, particularly to the worship of an idol called Sibboleth, which name was so much on their lips that they involuntarily said Sibboleth when they intended to say Shibboleth; Tosefta Targum Jud. 12.6; ER 11, 456. In the last-named source Phinehas is blamed for not having prevented the war between Jephthah and the Ephraimites. He ought to have remonstrated with those proud men who did not intercede in behalf of Jephthah ’s daughter, though they were ready to go to war for an alleged insult. The view that Jephthah did not offer his daughter as a sacrifice, but merely made her live in seclusion far from all earthly intercourse, devoting herself entirely to the service of God, is first found in the writings of medieval Rabbis (comp., e. g., Kimhi on Jud. 11.39). The midrashic and talmudic literature does not know of this rationalistic view, and it strongly condemns Jephthah and his contemporaries for having offered a human sacrifice. Josephus, Antiqui., V, 7.10, shares the view of the old rabbinic 203 iio-iii] The Legends of the Jews authorities. “Woe unto the wicked and unto those who come near them’’; Jephthah, originally a pious man, dwelled among the wicked Ephraimites, and followed their example. They offered human sacrifices to Baal, and he sacrificed his daughter to God. Murder was common among the Ephraimites, and the slaughter of twenty-two thousand men was considered a light thing by Jephthah. The earth refused to receive the corpse of this evil doer, and its decaying parts were found scattered here and there; comp. Alphabet of Ben Sira 4a-4b. — An old legend connects “the poisoning of the water” during the “four turnings of the sun” (i. e., vernal equinox, summer solstice, autumnal equinox, and winter solstice) with the sacrifice of J ephthah ’s daughter. In the vernal equinox God turned the waters of Egypt into blood (comp, note 174 on vol. II p. 347) and from that time on every year, at the time when the vernal equinox takes place, a drop of blood is thrown into the waters, which poisons them. The same thing happens at the summer solstice, the time when Moses smote the rock, and blood began to flow therefrom (see vol III, p. 319); at the autumnal equinox, the time when Abraham stretched out his hand to slay Isaac (comp, note 248 on vol. I, p. 285) and the knife began to bleed (comp, note 242 on vol. I, p. 282); at the winter solstice, the time when Jephthah offered his daughter as a sacrifice, and his knife began to bleed. On these four days of the “turn of the sun” the maidens of Israel went to lament Jephthah ’s daughter. According to some authorities, however, the poisoned state of the water during the “ four turns of the sun ” is due to different causes. At each “turn of the sun ” a different angel is appointed over the world, but for a moment “the world remains without a leader ”, and this is the moment when the change of heavenly officials takes place. Availing himself of this opportunity, Scorpio throws gall and a drop of blood into the water to cause death to mankind. See Mahzor Vitry, supplement 14; GinzeYerushalaim III, 18b; Abudrahim msipn TTD; Aptowitzer in HaZofeh II, 122-126;Ginzberg,ffrtd., Ill, 184, and IV, 98. In the last-quoted passage attention is called to the myth concerning the weeping for Belti for seven days in the month of Tebeth, as well as to the Jewish legend, according to which Jephthah ’s daughter was sacrificed and wept for in this month;comp. Z.D.M.G.,h~KVl, 176. 110 Ps. -Philo, 42; 41.1. Josephus, Antiqui., V, 7.15, on the other hand, maintains that Abdan ruled during a very peaceful time, which did not offer him any opportunity to display his qualities as a warrior. 111 Tan. B. IV, 160, and parallel passages cited in note 864 on vol. Ill, pp. 414-415; Baba Batra 91a; BaR 10.5; Aggadat Bereshit 204 Judges [in 52, 106-107 (which reads: A miracle was wrought for seven sterile women, and they bore children; they are: Sarah, Rebekah, Leah, Rachel, Hannah, Hazlelponit, and Zion) ; MHG I, 337, says: Hazlelponit is one of the twenty-two virtuous women who are praised in the last chapter of Proverbs. Comp, note 271 on vol. I, p. 291. The MSS. of the Talmud have Hazlelponit, which is very likely the correct reading, since there can be no doubt that the reference is to ’313 in I Chron.4.3. Theobscure sentence in Baba Batra, loc. cit, ]”OT n’nnNI is very likely to be translated : “And sister means the same as wife”. The Talmud identifies Etam mentioned in Chron., loc. cit., with Manoah, the father of Samson On the basis of Jud. 15. 8, and hence the remark that ’JlS^V^n DmnNl means the same as ’Jis^sn in»Kl, or in Aramaic rvnnttt. On ]’;^j“wife” (secondary form of the plural ]’E0), see Targum Yerushalmi Deut. 22.5. On “ sister ” = “ wife”, comp. Song of Songs 4.9-10; Tobit 5.22; Jub. 27.14; Shir 3. 11; MHG. I. 341. The explanation given by Giidemann, Religionsgeschichtliche Studien, 49-55, of the name Hazlelponi and of ]”£>: is untenable. BaR, loc. cit., explains this name as ‘‘The shadow of God (i.Notes 6 — Judges
The day on which Gideon gained his great victory was during the Passover, and the cake of barley bread that turned the camp of the enemy upside down, of which the Midianite dreamed, was a sign that God would espouse the cause of His people to reward them for bringing a cake of barley bread as an 'Omer offering.
After God 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 Manasseh, too. To wipe out this slight upon his own tribe, Gideon made an ephod bearing the name of Manasseh. He consecrated it to God, but after his death homage was paid to it as an idol. In those days the Israelites were so addicted to the worship of Beelzebub that they constantly carried small images of this god with them in their pockets, and every now and then they were in the habit of bringing the image forth and kissing it fervently. Of such idolaters were the vain and light fellows who helped Abimelech, the son of Gideon by his concubine from Shechem, to assassinate the other sons of his father. But God 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 sanctity for Mount Gerizim, on account of the blessing pronounced from it upon the tribe. For this reason he chose Gerizim from which to hurl his curse upon Shechem and it inhabitants.
The successor to Abimelech equalled, if he did not surpass, 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. 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 God, let us worship him'? If he really is what thou sayest, then let him speak like a god, and we will pay him worship." 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, God 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.
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. 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.
At first Jephthah refused to accept the rulership which the people offered him in an assembly 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 God 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.
God 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 assuredly 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."
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 God 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 God, ordained as a punishment upon Jephthah for having slaughtered thousands of Ephraim. e., the angel) turned to her” (and not to her husband), as it was her piety and virtue which were rewarded with a son like Samson, whereas her husband was an ‘‘ignorant man”; comp. BaR and MHG, I, 337; Berakot 61a; Midrash Mishle (end). Josephus, on the other hand (comp, his statement with regard to Jephthah, notes 106, 107), maintains that Manoah was one of the greatest men of his generation. Ps.-Philo, 42-43, 42.1, enumerates the names of Samson’s ancestors up to Dan, the son of Jacob, and it is worthy of note that the judge was the tenth from the patriarch. Samson ’s mother is called Eluma (nm’?J? = nal7y), the daughter of Remac. Ps.-Philo knows some other details concerning Samson ’s parents. Manoah and his wife contended for some time as to who was responsible for their childless union. Finally God heard the prayer of Manoah ’s wife, and sent to her the angel Phadihel (very likely and not ^N’ns), who said unto her: “Thou art the barren one. . .but now. . .thou shalt conceive and bear a son, and shalt call his name Samson, forheshallbeholy unto the Lord.” The etymology of the name Samson as given by ps.-Philo is rather obscure, since there is no Hebrew word meaning “holy” which can in any possible way be connected with the word Samson. Possibly “holy unto the Lord” is an inaccurate rendering of “anointed to the Lord”, in allusion to ]DV “oil”. Josephus, Antiqui., V, 8.4, explains Samson as “the mighty one”, and this is still less satisfactory. The Rabbis, 205 II2-II4] The Legends of the Jews on the other hand, connect this name with tPDP “sun”, remarking that Samson spread light over his generation like the sun; comp. Sotah 10a (where read, with Makiri on Ps. 84, 61, nrn TNn), which says: Samson received the name of God, as it is written: “For the Lord God is a sun and shield” (Ps. 84.12). Although the angel told Manoah’s wife that it was she herself, and not her husband, who was responsible for their childless union, she did not reveal this to Manoah, “ for the sake of peace”; BaR 10.5 and 11, 88a; WR 9.9; Derek Erez, Perek ha-Shalom. According to Josephus, Antiqui., V, 8.2-3, Manoah “was fond of his wife to distraction (he did not divorce her, though she bore him no children; nor did he marry another wife), and was therefore extremely jealous of her. Now when his wife informed him of what the angel, who resembled a young man (comp, note 97), beautiful and tall, had told her, he became beside himself for jealousy ”. The angel ’s command to Manoah 's wife, “and eat not any unclean thing”, was a warning to her not to follow the advice of the women who had counselled her to eat of a hare ’s stomach as a remedy against sterility. This cure is ascribed to the hare’s stomach, because this animal changes its sex: it is a male for a time and then changes into a female. See Tosefata ‘Atikata 5.19; Rimze Haftarot, Naso; note 177 on vol. I, p. 39. Comp, also Index, s. v. “Hare”. — The angels who visited Abraham partook of the food offered to them by the patriarch (comp, note 143 on fol. I, p. 243), but the angel who came to Manoah refused. The different attitudes are to be explained in the following manner: The angels visited Abraham as wayfarers, and they revealed the divine message to him only after they had partaken of his food; but this was not the case with the angel who came to Manoah and his wife. He appeared to them as the bearer of a divine message, and if he had taken anything from them it would have looked like compensation for his service. He said to them: “The prophets of God do not take presents as the false prophets do.” BaR 10.5; comp, also ER 12, 60, and Index, s. v. “Angels. ” What ps.-Philo 43; 42.8, has to say about the angel's refusal to receive gifts is unintelligible to me. 11 2 BR 98.13 and 99.11; BaR 10.5. Comp, the preceding note with regard to the identification of Samson ’s mother with Hazlelponi in 1 Chron. 4.3, who is described as belonging to the tribe of Judah. 113 Baba Batra 91a; Tosefta-Targum Jud. 12.9. These sources presuppose the identity of Ibzan with Boaz; see note 31 and note 3 on vol. IV, p. 81. ,M Sotah 10a. Comp. vol. I, p. 59. Samson’s superhuman 206 Judges [i 15-120 Strength is presupposed in the haggadic interpretation of into (Gen* 49.16), as ‘‘like unto the One ( = God)”. Comp. tBR 98.13; Tan. Wa-Yehi 12; Sotah, loc. cit. See also note 123. 115 Sotah 10a; Nispahim 44; BaR 14.9. The enormous size of Samson’s body is inferred from the fact that he carried the gates of Gaza on his shoulders (see Jud. 16.3), which, “according to tradition measured sixty cubits.” Ps. -Philo, 43; 43.4, describes Samson’s feat at Gaza in the following terms: One of the gates he held in his right hand as a shield and the other he laid upon his shoulders, and bore it away, and because he had no sword, he pursued the Philistines with it, and killed therewith twenty-five thousand men. 1 1 6 Sotah 9b and Yerushalmi 1, 17b; WR 8.2. On the conception that God’s holy spirit might manifest itself in man’s hair, see BR 4.4 and vol. II, p. 319. The Rabbis speak of Samson as one upon whom God’s spirit rested, but do not consider him a prophet. Josephus, Antiqui., V, 8.4, however, does not hesitate to describe him as a prophet. 11 7 BR 98.13. According to the Haggadah, the blessing given to Dan by Jacob (Gen. 49.16-18) refers to Samson the Danite. See vol. II, p. 144. 118 Tosefta-Targum Jud. 15.15. For other interpretations of this verse, see BR 98.13; 1) a three-day-old ass; 2) a she-ass pregnant with two. For the latter interpretation of D’mDn non, see also Targum, ad loc. 119 BR 98.13. which reads: Samson would have perished even if there were water near him, as he was too exhausted to stretch out his hand; he prayed to God: “Even if I have no other merit than that of being circumcized, whereas the Philistines are not, I ought not to fall into the hands of the uncircumcized.” Samson who was proud of his superhuman strength came near dying by thirst, that he might learn that a man ’s strength avails him nothing without God ’s help; Josephus Antiqui., V, 8.9. The remark of BR, loc. cit., that “the babbler becomes thirsty”, wishes very likely to convey the same idea as Josephus. The latter’s {loc. cit.) rationalistic explanation of the miracle narrated in Jud. 15.19, according to which Samson noticed water flowing from a rock, is known also to the Rabbis; comp. BR, loc. cit. According to some authorities, however, ’n1? (Jud., loc. cit.) means the “jaw-bone” (of the ass). God said: He likes that which is unclean (Philistine women), and his life shall be saved by the water coming from an unclean thing (the jaw-bone of an ass); Sotah 9b; BaR 9.24. 130 Sotah 10a; BaR 9.24. 307 123— 124] The Legends of the Jews 131 Sotah 9b-10a (on )nD as a euphemism for sexual intercourse, see also Jerome, Is. 47.2); BaR 9.24. Samson’s parents at first attempted to dissuade him from marrying a Philistine woman, saying to him: “As the fields of the heathen are sown in mixed seeds (this is forbidden in Lev. 19.19), so are their offspring. “Samson, however, did not heed their wise counsel, and married a Philistine woman from Timnah (according to some authorities this place is not identical with Timnah mentioned in Gen. 38.12), with whom he lived only one week, because she betrayed his secret to his companions who pretended to be his friends, while in reality they watched him that he should not attack the Philistines. It is with good reason that Samson, after his first experience of married life, exclaimed: “There is nothing more deceitful than a woman!” (Josephus, Antiqui., V, 8.6). When, however, the father of the Philistine woman gave her into marriage to another man, Samson became so infuriated at the Philistines for their connivance at the breach of marriage vows (]nyUEa nm® refers perhaps to the breach of the covenant made between the Philistine Abimelech and Abraham), that he destroyed their fields by means of the torches put between the tails of the foxes; they acted like sly foxes, and their punishment was therefore carried out by foxes. Samson went from bad to worse: He started by marrying a heathen woman, and finished by becoming a captive of a heathen harlot at Gaza. It was therefore at this place that he met his fate at the hands of Delilah, who deserves this name, “she who makes poor”, as it was through her that Samson became poor: he lost his strength, his wisdom, and his piety. See Sotah, Mishnah 1.8 (the sentence, “he who went astray after his eyes lost his eyes”, is found almost verbatim in ps.-Philo, 43, bottom; 43.5); Tosefta 3.15; Babli 9b-10a; Yerushalmi 1, 17b and Ketubot 5, 30b; MHG I, 752; Mekilta Shirah 2, 36a; BR. 52.12; BaR 9.24. “Wine leads to unchastity”, and therefore Samson was commanded to be a Nazirite all his life (on the nature of his form of Naziriteship, see Nazir, Mishnah 1.3-4; Babli 4b), otherwise his conduct would have been still more licentious; BaR 10.5. Josephus, Antiqui., V, 5.11 and 12, attempts to exonerate Samson to some extent. On the vile means employed by Delilah, see Sotah 9b. 133 DTiVkh 1*7 ]IT1 (Gen. 27.28) is translated: “And He shall give thee that which is divine.” 133 BR 66.3. Comp, note 115. 13 ■» Yerushalmi Sotah 1, 17b; BaR 9.24; Sotah 10a. On the reading of Babli in Jud. 16.31, see Ratner on Seder ‘Olam 12, and 208 Judges [125-127 Schmtzer in Ha-Zofeh III, 137. According to BR 98.14, the number of the slain by far exceeded three thousand. Scripture (Jud. 16.27) speaks only of those who were in the building which Samson pulled down. There was, however, a vast multitude, much in excess of that number, standing around the building, and they all perished when it fell on them. The same view is shared by ps. -Philo, 44; 43.8, which reads: And the house fell and all that was in it, and slew all those that were round about it, and the number of them was forty thousand men and women. Samson’s last words read in ps.-Philo: “O Lord, God of my fathers, hear me yet this once, and strengthen me that I may die with those Philistines, for the sight of the eyes which they have taken from me was fully given unto me by Thee.” He then added: “Go forth, O my soul, and be not grieved. Die, O my body, and weep not for thyself.” 125 Ps.-Philo 44; 44.2; Tosefta-Targum Jud.Notes 7 — Judges
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.
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.
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 of the tribe of Judah, 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 illustration 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.
Samson's strength was superhuman, 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. 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 God 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. It was Samson's supernatural strength that made Jacob think that he would be the Messiah. When God showed him Samson's latter end, then he realized that the new era would not be ushered in by the hero-judge.
Samson won his first victory over the Philistines by means of the jawbone of the ass on which Abraham had made his way to Mount Moriah. It had been preserved miraculously. After this victory a great wonder befell. Samson was at the point of perishing from thirst, when water began to flow from his own mouth as from a spring.
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. When Samson told Delilah that he was a "Nazarite unto God," 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 God 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.
As throughout life Samson had given proofs of superhuman power, so in the moment of death. He entreated God to realize in him the blessing of Jacob, and endow him with Divine strength. 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 shield unto the Israelites. Fear of him had so cowed the Philistines that for twenty years they did not dare attack the Israelites.
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. 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 God, 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. Micah did not show himself worthy of the wonder done for him. Even before the Israelites left Egypt, he made his idol, and it was he who fashioned the golden calf. At the time of Othniel the judge, he took up his abode at a distance of not more than three miles from the sanctuary at Shiloh, and won over the grandson of Moses to officiate as priest before his idol. 17.2; a quotation from an unknown Midrash in Rashi and Kimhi, ad loc. There can be no doubt that in ps. ‘Philo, l. c., we ought to read Delila instead of Dedila. Ps.-Philo has a very strange statement to the effect that this Dedila or Delila was not only the mother of Micah but also of Heliu i. e., Eli. According to Eldad, 4-5, the descendants of Samson from his marriage (?) with Delilah live among the Danites (comp. vol. IV, p. 182), and are distinguished by their gigantic strength and great valor. Their war-cry is : “Salvation belongeth unto the Lord; Thy strength over Thy people, the tribes of Jeshurun, Selah.” The text, however, is not quite clear, and this war-cry is probably that of the Danites, and not of the descendants of Samson. Comp, also note 27 on vol. IV, p. 85. 136 Tan. Ki-Tissa 19 (on children as building material, see vol. II, p. 250); Sanhedrin 101b (see Rashi on f’na “pnni); Alphabet of Ben Sira 4d; Shu'aib, Hadar, and Ziyyoni on Exod. 32.4, seq. According to another version of this legend, Micah stole the silver plate by means of which Moses had made Joseph’s coffin come to the surface of the water (comp. vol. II, p. 182; vol. Ill, p. 122), and employed it first to fashion the golden calf, and later to make a graven image; Teshubot Hakme Zarefat, 42, No. 67; Ziyyoni, loc. cit. The latter quotes from Midrash Shir ha-Shirim (not found in any of the three Midrashim on Song of Songs), still another legend about Micah ’s share in the fashioning of the golden calf. Comp, the following two notes and note 266 on vol. Ill, p. 122. See also ShR 41.1. 1 3 1 Mekilta Bo 14, 16a. For a full discussion of this point, comp. 209 128-131] The Legends of the Jews note 72 on vol. Ill, p. 37. The Mekilta and many other sources presuppose that Micah 's activity took place shortly after the death of Joshua. Comp, the following note and note 136. 138 Seder ‘Olam 12, which reads: In the days of Cushan-Rishathaim Micah set up the graven image (comp. Jud. 3.8, seq.). This, of course, does not preclude the possibility that Micah made this image in Egypt. On his share in the fashioning of the golden calf, see note 126, and note 72 on vol. Ill, p. 37. I3» Sanhedrin 103b reads: From Gareb to Shiloh is a distance of three miles, and the smoke of the holy altar at Shiloh mingled with the smoke proceeding from the altar erected by Micah to his graven image at Gareb. This occurs also in Aggadat Bereshit 49, 100; PR 29, 137b. The statement about Gareb is rather puzzling, as this locality is in the neighborhood of Jerusalem, not of Shiloh. The Talmud /. c. adds: the angels wished his doom but God said to them, “Leave him; his bread is offered to the wayfarers.” 1 ^ 0 Tosefta Sanhedrin 14.7-8; Baba Batra 109b; Yerushalmi Berakot 9, 13d; Shir 2.5; ARN 24, 99. In all these sources the Levite mentioned in Jud. 17.7 is identified with Jonathan of 18.30. The suspended Nun in Jud. 18.30 is accordingly explained in these sources in the following manner: This priest of the graven image was a grandson of Moses; but out of respect for the great prophet, he is described, by means of the suspended Nun, as the grandson of Manasseh, to whom he was related through their kindred actions, both having been idolaters. See Blau, Masoretische Untersuchungen, 46-49. Comp, also the references cited in note 133. This priest was not only a grandson of Moses on his paternal side, but on his maternal side, too, he was of prominent descent, as his mother belonged to the tribe of Judah. He is therefore described in the very same scriptural verse (Jud. 17.7) as a Levite and J udean. The soundness of the rule that “children take after their mother’s brothers” can be proved by the difference between the descendants of Moses and those of Aaron. The latter married the sister of Nahshon, the prince of Judah, and his descendants were priests and high priests unto the Lord; but the former married the sister of idolaters (the sons of Jethro), and his grandson was a priest of Micah 's graven image; Baba Batra 109b-110a. 131 Ps. -Philo, 44; 44.2-9; Yerahmeel 59, 180. The first source contains also a lengthy Midrash showing how Israel, by worshipping Micah ’s graven image, transgressed all the ten commandments. The statement of Yerahmeel that Micah’ s activity took place in the 210 Judges [132-134 days of the judge Abdon agrees neither with the view of the Rabbis, nor with that of ps.-Philo. Comp, notes 125, 127, 128, and 136. 133 Baba Batra 109b; Tosefta-Targum Jud. 18.18. Comp, also the references cited in the following note. 133 Yerushalmi Berakot 9, 13d; Sanhedrin 10, 30b-30c; Shir 2.5; Baraita de-Yeshua 46b; Alphabet of Ben Sira 4b. The first three sources quote also a different view to the effect that Amaziah the priest of Beth-el (Amos 7.10) is identical with the “old prophet” of Beth-el (1 Kings 13.11, seq.). As to the man of God out of Judah (ibid. 14.1), the prevalent opinion is that he was none other than the prophet Iddo (2 Chron. 12.15 and 13.22); comp. Seder ‘Olam 10; Tosefta Berakot 10.19; Sifre D., 177; Midrash Tannaim 112; Sanhedrin 89a-89b; Josephus, Antiqui., VIII. 8.5. (Sanhedrin 104a) refers perhaps to Amaziah the priest of Beth-el. Comp, also Targum 1 Chron. 26.24, which is entirely dependent on Yerushalmi, loc . cit. In Alphabet of Ben Sira, loc. cit., “ the priest of Micah ” is confounded with Micah himself, who is thus said to have been the priest of Beth-el. 134 Ps.-Philo, 44; 45-47, and, in abridged form, Yerahmeel 59, 180-181. It is very strange that in ps.-Philo the crime of the Benjamites is tranferred from Gibeah to Nob. When the man of the tribe of Levi came to Gibeah, he desired to abide there, as the sun had set; but the inhabitants of this place did not suffer him to lodge in their midst. He was therefore obliged to proceed to Nob, where hospitality was offered to him by Bethac (on this name, see note 26 on vol. IV, p. 61) who, like himself, was of the tribe of Levi. The rabbinic sources know of no direct connection between the sin of Micah and the calamity that befell Israel in consequence of the crime of the Benjamites. They do, however, maintain that both events took place about the same time; according to some, Micah ’s graven image was set up on the very same day on which the war against the Benjamites began, that is, on the twenty-third of Shebat, which, in that year, fell on a Sabbath. See Seder ‘Olam 12, and Ratner, note 9, as well as Esther R. 37.7. It is also said that the defeats suffered by the other tribes, in their campaign against the tribe of Benjamin, was their punishment for “having gone to war to avenge the honor of a woman, while they paid no heed to God’s honor, which was outraged by Micah and his followers.” See Sanhedrin 103b; PRE 48. Comp, further Yerushalmi Yoma 1, 38c; Megillah 1, 72a, where Phinehas’ indifference towards the “crime of the Benjamites” is unfavorably contrasted with his zeal displayed in his early career. A similar remark is found in ER 11, 56-57, where 211 135] The Legends of the Jews the Synedrion and the high priest Phinehas are held responsible for the death of the several thousands who fell in the war with the Benjamites. The crime which caused the war would never have been perpetrated if they, the leaders of the people, had done their duty and not neglected the moral education of Israel. There is also a view to the effect that the Israelites addressed themselves first to the idols for counsel (D’n^N in Jud. 20.18, seq., is taken to mean “gods”, not “God”), and therefore suffered defeat; but when they called upon God, victory was granted them. Attention is also drawn to the difference in the answers given by God to Israel. The first and second answers did not contain any promise of help and assistance from God; hence the defeats of Israel. But the third answer was: “Go up, for to-morrow I will deliver him into thy hand”; and God fulfilled His promise. See Shebu'ot 35b; Soferim 4.17. That the first two answers were not favorable was due to the fact that they were addressed to God by one who was not worthy of performing the ceremony of inquiring of the Urim and Tummim; the last answer was favorable because the question was asked by the pious Phinehas; see Hasidim 122. The men who fell in the war to avenge the outraged and murdered woman deserved their fate; the woman, too, deserved her death, for she had at one time broken faith with her husband by sinning with the Amalekites; it was for this reason that God delivered her into the hands of sinners; ps. -Philo, 46; 45.3. The Rabbis are by far more considerate of the poor woman, and maintain that it was all the fault of her husband who was of a very harsh nature, so that his wife could not bear his treatment any longer and ran away from him. Thus his history “teaches us that one must not attempt to overawe the members of his family”, for this man’s severity led to bloodshed, unchastity, and desecration of the Sabbath; Gittin 6b; Targum Jud. 19.2 (on the text of Targum, see Nahmanides in his commentary on Gittin, who writes: Dll’n iron pro pc’?. . . nifm); Ratner on Seder ‘Olam 12; note 9. On the desecration of the Sabbath as the cause — not the effect — of this calamity, comp, the Midrash fragment in J.Q.R. New Series, VIII, 132. IJS Midrash quoted by Kimhi, Jud. 20.5. The reading KUDU, “Germany”, is not certain, as some texts have N’^nn “Romania” (Byzantium, or the Roman Empire?). For a full discussion of this legend comp. Briill, Jahrbucher, IV, 34-40. A haggadic interpretation of ]1D~I (Jud. 20.46) as Romania is perhaps the origin of the widespread legend among the Jews of the Middle Ages that the fleeing Benjamites settled in Romania. Ps. -Philo, 48; 57.11, gives the names of the 212 Judges [136 Benjamite clans and their chiefs who escaped death. The other tribes first decided to exclude the tribe of Benjamin from Israel; but changed their minds, for they found in Scripture an indication that it was God’s will that Israel should consist of twelve tribes; see Yerushalmi Ta'anit 4, 69c; BR 84.4; Ekah, introduction, 33, 36. In these sources, as well as in Babli, Ta‘anit 30b, and Baba Batra 116a, the great popular feast on the fifteenth of Ab is said to have originally been celebrated to commemorate the day (it was the fifteenth of Ab) on which Benjamin was re-admitted into the community of Israel. To enable the handful of Benjamites to develop normally, it became necessary to change some old laws of inheritance; Baba Batra, loc. cit., and Midrash Aggada, Num. 36.4. The punishment meted out to the inhabitants of JabeshGilead (comp. Jud. 21.5, seq.) was well merited. After the disastrous defeats sustained by the other tribes at the hands of the Benjamites, they threw themselves before the holy ark, and repented of their sins, whereupon God ’s grace turned to them. All Israelites were called to arms under threat of excommunication, and all responded to the call, with the exception of the inhabitants of Jabesh-Gilead. These were excommunicated, and death was their punishment. See PRE38; Tan. Wa-Yesheb2; Orehot Hayyim, II, 509. As to the means by which they ascertained which of the women of Jabesh-Gilead were virgins, who should thus escape death (Jud. 21.11-12), see Yebamot 60b and vol. Ill, p. 413. The festival on which the Benjamites went up to Shiloh and captured wives (Jud. 21.19) was Passover; see ps. -Philo, 48; 48.2. This is an interesting example of the use of midrashic Haggadah by this author, as it is based upon the hermeneutic rule of analogy mP ITITJ according to which no’D’ D’D’D (Jud., loc.cit.) has the same meaning as in Exod. 13.10, where it undoubtedly refers to Passover. See Targum and Kimhi on Jud., ad loc. \ Menahot 36b; Mekilta RS, 34; note 9 on vol. IV, p. 58. o « Ps.-Philo, 45; 44.9, and 48, 47.12. On the view that blasphemers and other grave sinners are punished by being eaten up alive by worms, see note 552 on vol. Ill, p. 283 and Vol. VI, p. 242, note 106. This author is obviously of the opinion that Micah's activity and the “crime of the Benjamites” took place towards the end of the period of the judges, whereas the Rabbis and Josephus, Antiqui., V, 8.2, maintain that they occurred at the beginning of that period. Comp, notes 127, 134. See also ER 11, 57, which reads: In Scripture the crime of Gibeah is given at the end of the history dealing with the times of the judges, that the Gentiles should not say: The Israelites were already morally corrupt when they entered Palestine. 213 137-140] The Legends of the Jews 1 3 7 Sanhedrin 103b; Alphabet of Ben Sira 4d. 138 Konen 31. Nahmanides, Sha'ar ha-Gemul. 97c, reads Posiel (from ^DD, Micah’s graven image) instead of Hadriel. 139 Sanhedrin 101b. Here also it is said that the rebel Sheba the son of Bichri is none other than Micah. Comp. vol. IV, p. 179. 140 Ps.-Philo, 48; 48.1; Yerahmeel 59, 180. Danaben is undoubtedly a corrupt reading, though it is hard to suggest the correct form of this name. It may be a corruption of Lebanon, Abarim, or some other word. Ps.-Philo is the oldest source for the widespread legend which identifies Phinehas with Elijah; see note 803 on vol. Ill, p. 389 and note 3 on vol. IV, p. 195. Of interest is ps.-Philo 's statement that Phinehas-Elijah (and, of course, all other “immortals”) will “taste death ” in the time to come. The same view is also shared by 4 Ezra, 7.29; comp, also vol. V, 21, note 61 (end) with regard to the disappearance of the angels before the creation of the new world. According to the Septuagint (Josh. , end), the death and burial of Phinehas are recorded in Scripture.Notes 8 — Judges
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 worshipped 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.
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 gods." So far from being a whole-souled idolater, he adopted methods calculated to harm the cause of idol worship. 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 incumbents at his accession to the throne. Finally he abandoned his idolatrous ways wholly, and became so pure a man that the was favored by God with the gift of prophecy. This happened on the day on which the man of God 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 God out of Judah to come to his house.
The mischief done by Micah spread further and further. Especially the Benjamites distinguished themselves for their zeal in paying homage to his idols. God 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, bloody 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 God, 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 God 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 God 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, God of our forefathers, naught is hidden before Thee. Make it manifest why this misfortune has overtaken us."
God 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, God 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. Fearing to remain in Palestine, the small band emigrated to Italy and Germany.
At the same time the punishment promised them by God overtook the two chief sinners. Micah lost his life by fire, and his mother rotted alive; worms crawled from her body.
In spite of the great mischief caused by Micah, he had one good quality, and God 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. In hell 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 hell tortures. Micah's sons was Jeroboam, whose golden calves were sinful far beyond anything his father had done.
In those days God 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."