The Legends of the Jews Volume IV Part 6

Abishai questioned David how such evil plight had overtaken him, and David told him of his conversation with G.o.d, and how he himself had chosen to fall into the hands of the enemy, rather than permit the ruin of his house. Abishai replied: "Reverse thy prayer, plead for thyself, and not for thy descendants. Let thy children sell wax, and do thou not afflict thyself about their destiny." The two men joined their prayers, and pleaded with G.o.d to avert David's threatening doom. Abishai again uttered the Name of G.o.d, and David dropped to earth uninjured. Now both of them ran away swiftly, pursued by Ishbi. When the giant heard of his mother's death, his strength forsook him, and he was slain by David and Abishai. (110)

VISITATIONS

Among the sorrows of David are the visitations that came upon Palestine during his reign, and he felt them all the more as he had incurred them through his own fault. There was first the famine, which was so desolating that it is counted among the ten severest that are to happen from the time of Adam to the time of the Messiah. (111) During the first year that it prevailed, David had an investigation set on foot to discover whether idolatry was practiced in the land, and was keeping back the rain. His suspicion proved groundless. The second year he looked into the moral conditions of his realm, for lewdness can bring about the same punishment as idolatry. Again he was proved wrong. The third year, he turned his attention to the administration of charity. Perhaps the people had incurred guilt in this respect, for abuses in this department also were visited with the punishment of famine. (112) Again his search was fruitless, and he turned to G.o.d to inquire of Him the cause of the public distress. G.o.d's reply was: "Was not Saul a king anointed with holy oil, did he not abolish idolatry, is he not the companion of Samuel in Paradise? Yet, while you all dwell in the land of Israel, he is 'outside of the land.'" David, accompanied by the scholars and the n.o.bles of his kingdom, at once repaired to Jabesh-gilead, disinterred the remains of Saul and Jonathan, and in solemn procession bore them through the whole land of Israel to the inheritance of the tribe of Benjamin. There they were buried.

The tributes of affection paid by the people of Israel to its dead king aroused the compa.s.sion of G.o.d, and the famine came to an end. (113)

The sin against Saul was now absolved, but there still remained Saul's own guilt in his dealings with the Gibeonites, who charged him with having killed seven of their number. David asked G.o.d why He had punished His people on account of proselytes. G.o.d's answer to him was: "If thou dost not bring near them that are far off, thou wilt remove them that are near by." To satisfy their vengeful feelings, the Gibeonites demanded the life of seven members of Saul's family. David sought to mollify them, representing to them that they would derive no benefit from the death of their victims, and offering them silver and gold instead.

But though David treated with each one of them individually, the Gibeonites were relentless. When he realized their hardness of heart, he cried out: "Three qualities G.o.d gave unto Israel; they are compa.s.sionate, chaste, and gracious in the service of their fellow-men. The first of these qualities the Gibeonites do not possess, and therefore they must be excluded from communion with Israel." (114)

The seven descendants of Saul to be surrendered to the Gibeonites were determined by letting all his posterity pa.s.s by the Ark of the law. Those who were arrested before it were the designated victims. Mephibosheth would have been one of the unfortunates, had he not been permitted to pa.s.s by unchecked in answer to the prayer of David, (115) to whom he was dear, not only as the son of his friend Jonathan, but also as the teacher who instructed him in the Torah. (116)

The cruel fate that befell the descendants of Saul had a wholesome effect. All the heathen who saw and heard exclaimed: "There is no G.o.d like unto the G.o.d of Israel, there is no nation like unto the nation of Israel; the wrong inflicted upon wretched proselytes has been expiated by the sons of kings." So great was the enthusiasm among the heathen over this manifestation of the Jewish sense of justice that one hundred and fifty thousand of them were converted to Judaism. (117)

As for David, his wrong in connection with the famine lay in his not having applied his private wealth to the amelioration of the people's suffering. When David returned victorious from the combat with Goliath, the women of Israel gave him their gold and silver ornaments. He put them aside for use in building the Temple, and even during the three years' famine this fund was not touched. G.o.d said: "Thou didst refrain from rescuing human beings from death, in order to save thy money for the Temple.

Verily, the Temple shall not be built by thee, but by Solomon."

(118)

David is still more blameworthy on account of the census which he took of the Israelites in defiance of the law in the Pentateuch.

When he was charged by the king with the task of numbering the people, Joab used every effort to turn him away from his intention.

But in vain. Incensed, David said: "Either thou art king and I am the general, or I am king and thou art the general." Joab had no choice but to obey. He selected the tribe of Gad as the first to be counted, because he thought that the Gadites, independent and self-willed, would hinder the execution of the royal order, and David would be forced to give up his plan of taking a census. The Gadites disappointed the expectations of Joab, and he betook himself to the tribe of Dan, hoping that if G.o.d's punishment descended, it would strike the idolatrous Danites. Disliking his mission as he did, Joab spent nine months in executing it, though he might have dispatched it in a much shorter time. Nor did he carry out the king's orders to the letter. He himself warned the people of the census. If he saw the father of a family of five sons, he would bid him conceal a few of them. Following the example set by Moses, he omitted the Levites from the enumeration, likewise the tribe of Benjamin, because he entertained particularly grave apprehensions in behalf of this greatly decimated tribe. (119) In the end, David was not informed of the actual number obtained.

Joab made two lists, intending to give the king a partial list if he found that he had no suspicion of the ruse. (120)

The prophet Gad came to David and gave him the choice of famine, oppression by enemies, or the plague, as the penalty for the heavy crime of popular census-taking. David was in the position of a sick man who is asked whether he prefers to be buried next to his father or next to his mother. The king considered: "If I choose the calamities of war, the people will say, 'He cares little, he has his warriors to look to.' If I choose famine, they will say, 'He cares little, he has his riches to look to.' I shall choose the plague, whose scourge strikes all alike." (121) Although the plague raged but a very short time, (122) it claimed a large number of victims. The most serious loss was the death of Abishai, whose piety and learning made him the counterpoise of a host of seventy-five thousand. (123)

David raised his eyes on high, and he saw the sins of Israel heaped up from earth to heaven. In the same moment an angel descended, and slew his four sons, the prophet Gad, and the elders who accompanied him. David's terror at this sight, which was but increased when the angel wiped his dripping sword on the king's garments, settled in his limbs, and from that day on they never ceased to tremble. (124)

THE DEATH OF DAVID

David once besought G.o.d to tell him when he would die. His pet.i.tion was not granted, for G.o.d has ordained that no man shall foreknow his end. One thing, however, was revealed to David, that his death would occur at the age of seventy on the Sabbath day.

David desired that he might be permitted to die on Friday. This wish, too, was denied him, because G.o.d said that He delighted more in one day pa.s.sed by David in the study of the Torah, than in a thousand holocausts offered by Solomon in the Temple. Then David pet.i.tioned that life might be vouchsafed him until Sunday; this, too, was refused, because G.o.d said it would be an infringement of the rights of Solomon, for one reign may not overlap by a hairbreadth the time a.s.signed to another. Thereafter David spent every Sabbath exclusively in the study of the Torah, in order to secure himself against the Angel of Death, who has no power to slay a man while he is occupied with the fulfillment of G.o.d's commandments. The Angel of Death had to resort to cunning to gain possession of David. (125) One Sabbath day, which happened to be also the Pentecost holiday, (126) the king was absorbed in study, when he heard a sound in the garden. He rose and descended the stairway leading from his palace to the garden, to discover the cause of the noise. No sooner had he set foot on the steps than they tumbled in, and David was killed. The Angel of Death had caused the noise in order to utilize the moment when David should interrupt his study. The king's corpse could not be moved on the Sabbath, which was painful to those with him, as it was lying exposed to the rays of the sun. So Solomon summoned several eagles, and they stood guard over the body, shading it with their outstretched pinions. (127)

DAVID IN PARADISE

The death of David did not mean the end of his glory and grandeur. It merely caused a change of scene. In the heavenly realm as on earth David ranks among the first. The crown upon his head outshines all others, and whenever he moves out of Paradise to present himself before G.o.d, suns, stars, angels, seraphim, and other holy beings run to meet him. In the heavenly court-room a throne of fire of gigantic dimensions is erected for him directly opposite to the throne of G.o.d. Seated on this throne and surrounded by the kings of the house of David and other Israelitish kings, he intones wondrously beautiful psalms. At the end he always cites the verse: "The Lord reigns forever and ever," to which the archangel Metatron and those with him reply: "Holy, holy, holy, is the Lord of hosts!" This is the signal for the holy Hayyot and heaven and earth to join in with praise. Finally the kings of the house of David sing the verse: "And the Lord shall be king over all; in that day shall the Lord be one, and His name one."

(128)

The greatest distinction to be accorded David is reserved for the judgment day, when G.o.d will prepare a great banquet in Paradise for all the righteous. At David's pet.i.tion, G.o.d Himself will be present at the banquet, and will sit on His throne, opposite to which David's throne will be placed. At the end of the banquet, G.o.d will pa.s.s the wine cup over which grace is said, to Abraham, with the words: "p.r.o.nounce the blessing over the wine, thou who art the father of the pious of the world." Abraham will reply: "I am not worthy to p.r.o.nounce the blessing, for I am the father also of the Ishmaelites, who kindle G.o.d's wrath." G.o.d will then turn to Isaac: "Say the blessing, for thou wert bound upon the altar as a sacrifice." "I am not worthy," he will reply, "for the children of my son Esau destroyed the Temple." Then to Jacob: "Do thou speak the blessing, thou whose children were blameless." Jacob also will decline the honor on the ground that he was married to two sisters at the same time, which later was strictly prohibited by the Torah.

G.o.d will then turn to Moses: "Say the blessing, for thou didst receive the law and didst fulfil its precepts." Moses will answer: "I am not worthy to do it, seeing that I was not found worthy to enter the Holy Land." G.o.d will next offer the honor to Joshua, who both led Israel into the Holy Land, and fulfilled the commandments of the law. He, too, will refuse to p.r.o.nounce the blessing, because he was not found worthy to bring forth a son. Finally G.o.d will turn to David with the words: "Take the cup and say the blessing, thou the sweetest singer in Israel and Israel's king. And David will reply: 'Yes, I will p.r.o.nounce the blessing, for I am worthy of the honor.'"

(129) Then G.o.d will take the Torah and read various pa.s.sages from it, and David will recite a psalm in which both the pious in Paradise and the wicked in h.e.l.l will join with a loud Amen.

Thereupon G.o.d will send his angels to lead the wicked from h.e.l.l to Paradise. (130)

THE FAMILY OF DAVID

David had six wives, including Michal, the daughter of Saul, who is called by the pet name Eglah, "Calfkin," in the list given in the Bible narrative. (131) Michal was of entrancing beauty, (132) and at the same time the model of a loving wife. Not only did she save David out of the hands of her father, but also, when Saul, as her father and her king, commanded her to marry another man, she acquiesced only apparently. She entered into a mock marriage in order not to arouse the anger of Saul, who had annulled her union with David on grounds which he thought legal. Michal was good as well as beautiful; she showed such extraordinary kindness to the orphan children of her sister Merab that the Bible speaks of the five sons of Michal "whom she bore to Adriel." Adriel, however, was her brother-in-law and not her husband, but she had raised his children, treating them as though they were her own. (133) Michal was no less a model of piety. Although the law exempted her, as a woman, from the duty, still she executed the commandment of using phylacteries. (134) In spite of all these virtues, she was severely punished by G.o.d for her scorn of David, whom she reproached with lack of dignity, when he had in mind only to do honor to G.o.d. Long she remained childless, and at last, when she was blessed with a child, she lost her own life in giving birth to it.

(135)

But the most important among the wives of David was Abigail, in whom beauty, wisdom, and prophetical gifts were joined. With Sarah, Rahab, and Esther, she forms the quartet of the most beautiful women in history. She was so bewitching that pa.s.sion was aroused in men by the mere thought of her. (136) Her cleverness showed itself during her first meeting with David, when, though anxious about the life of her husband Nabal, she still, with the utmost tranquility, put a ritual question to him in his rage. He refused to answer it, because, he said, it was a question to be investigated by day, not by night. Thereupon Abigail interposed, that sentence of death likewise may be pa.s.sed upon a man only during the day. Even if David's judgment were right, the law required him to wait until daybreak to execute it upon Nabal.

David's objection, that a rebel like Nabal had no claim upon due process of law, she overruled with the words: "Saul is still alive, and thou art not yet acknowledged king by the world."

Her charm would have made David her captive on this occasion, if her moral strength had not kept him in check. By means of the expression, "And this shall not be unto thee," she made him understand that the day had not yet arrived, but that it would come, when a woman, Bath-sheba, would play a disastrous part in his life. Thus she manifested her gift of prophecy.

Not even Abigail was free from the feminine weakness of coquetry. The words "remember thine handmaid" should never have been uttered by her. As a married woman, she should not have sought to direct the attention of a man to herself. (137) In the women's Paradise she supervises the fifth of the seven divisions into which it is divided, and her domain adjoins that of the wives of the Patriarchs, Sarah, Rebekah, Rachel, and Leah. (138)

Among the sons of David, Adonijah, the son of Haggith, must be mentioned particularly, the pretender to the throne. The fifty men whom he prepared to run before him had fitted themselves for the place of heralds by cutting out their spleen and the flesh of the soles of their feet. That Adonijah was not designated for the royal dignity, was made manifest by the fact that the crown of David did not fit him. This crown had the remarkable peculiarity of always fitting the legitimate king of the house of David. (139)

Chileab was a son worthy of his mother Abigail. The meaning of his name is "like the father," which had been given him because of his striking resemblance to David in appearance, a circ.u.mstance that silenced the talk against David's all too hasty marriage with the widow of Nabal. (140) Intellectually, too, Chileab testified to David's paternity. In fact, he excelled his father in learning, as he did even the teacher of David, Mephibosheth, the son of Jonathan.

(141) On account of his piety he is one of the few who have entered Paradise alive. (142)

Tamar cannot be called one of the children of David, because she was born before her mother's conversion to Judaism.

Consequently, her relation to Amnon is not quite of the grave nature it would have been, had they been sister and brother in the strict sense of the terms.

To the immediate household of David belonged four hundred young squires, the sons of women taken captive in battle. They wore their hair in heathen fashion, and, sitting in golden chariots, they formed the vanguard of the army, and terrified the enemy by their appearance. (143)

HIS TOMB

When David was buried, Solomon put abundant treasures into his tomb. Thirteen hundred years later the high priest Hyrca.n.u.s took a thousand talents of the money secreted there to use it in preventing the siege of Jerusalem by the Greek king Antiochus. King Herod also abstracted great sums. But none of the marauders could penetrate to the resting-place of the kings,--next to David his successors were interred,--for it was sunk into the earth so skillfully that it could not be found. (144)

Once on a time, a Moslem pasha visited the mausoleum, and as he was looking through the window in it, a weapon of his ornamented with diamonds and pearls dropped into the tomb. A Mohammedan was lowered through the window to fetch the weapon. When he was drawn up again, he was dead, and three other Mohammedans who tried to enter in the same way met the fate of their comrade.

At the instigation of the kadi, the pasha informed the Rabbi of Jerusalem that the Jews would be held responsible for the restoration of the weapon. The Rabbi ordered a three days' fast, to be spent in prayer. Then lots were cast to designate the messenger who was to be charged with the perilous errand. The lot fell upon the beadle of the synagogue, a pious and upright man. He secured the weapon, and returned it to the pasha, who manifested his grat.i.tude by kindly treatment of the Jews thereafter. The beadle later told his adventures in the tomb to the Hakam Bashi. When he had descended, there suddenly appeared before him an old man of dignified appearance, and handed him what he was seeking. (145)

Another miraculous tale concerning the tomb of David runs as follows: A poor but very pious Jewish washerwoman was once persuaded by the keeper of the tomb to enter it. Hardly was she within, when the man nailed up the entrance, and ran to the kadi to inform him that a Jewess had gone in. Incensed, the kadi hastened to the spot, with the intention of having the woman burnt for her presumptuousness. In her terror the poor creature had begun to weep and implore G.o.d for help. Suddenly a flood of light illumined the dark tomb, and a venerable old man took her by the hand, and led her downward under the earth until she reached the open. There he parted from her with the words: "Hasten homeward, and let none know that thou wert away from thy house." The kadi had the tomb and its surroundings thoroughly searched by his bailiffs, but not a trace of the woman could be discovered, although the keeper again and again swore by the Prophet that the woman had entered. Now the messengers whom the kadi had sent to the house of the woman returned, and reported they had found her washing busily, and greatly astonished at their question, whether she had been at the tomb of David. The kadi accordingly decided that for his false statements and his perjury, the keeper must die the very death intended for the innocent woman, and so he was burnt. The people of Jerusalem suspected a miracle, but the woman did not divulge her secret until a few hours before her death. She told her story, and then bequeathed her possessions to the congregation, under the condition that a scholar recite Kaddish for her on each anniversary of her death. (146)

SOLOMON PUNISHES JOAB

At the youthful age of twelve (1) Solomon succeeded his father David as king. His real name was Jedidiah, the "friend of G.o.d,"

but it was superseded by the name Solomon on account of the peace that prevailed throughout the realm during his reign. He bore three other names besides: Ben, Jakeh, and Ithiel. He was called Ben because he was the builder of the Temple; Jakeh, because he was the ruler of the whole world; and Ithiel, because G.o.d was with him. (2)

The rebellion Adonijah intended to lead against the future king was suppressed during David's lifetime, by having Solomon anointed in public. On that occasion Solomon rode upon a remarkable she-mule, remarkable because she was not the product of cross-breeding, but of a special act of creation. (3)

As soon as he ascended the throne, Solomon set about executing the instructions his father had given him on his death-bed. The first of them was the punishment of Joab. (4)

Notwithstanding all his excellent qualities, which fitted him to be not only David's first general, but also the president of the Academy, (5) Joab had committed great crimes, which had to be atoned for. Beside the murder of Abner (6) and Amasa of which he was guilty, he had incurred wrong against David himself. The generals of the army suspected him of having had Uriah the Hitt.i.te put out of the way for purposes of his own, whereupon he showed them David's letter dooming Uriah. David might have forgiven Joab, but he wanted him to expiate his sins in this world, so that he might be exempt from punishment in the world to come. (7)

When Joab perceived that Solomon intended to have him executed, he sought the protection of the Temple. He knew full well that he could not save his life in this way, for the arm of justice reaches beyond the doors of the sanctuary, to the altar of G.o.d. What he wished was to be accorded a regular trial, and not suffer death by the king's order. In the latter case he would lose fortune as well as life, and he was desirous of leaving his children well provided for. Thereupon Solomon sent word to him that he had no intention of confiscating his estates. (8)

Though he was convinced of Joab's guilt, Solomon nevertheless granted him the privilege of defense. The king questioned him: "Why didst thou kill Abner?"

Joab: "I was the avenger of my brother Asahel, whom Abner had slain."

Solomon: "Why, it was Asahel who sought to kill Abner, and Abner acted in self-defense."

Joab: "Abner might have disabled Asahel without going to extremes."

Solomon: "That Abner could not do."

Joab: "What! Abner aimed directly at Asahel's fifth rib, and thou wouldst say he could not have managed to wound him lightly?"

Solomon: "Very well, then, we shall drop Abner's case. But why didst thou slay Amasa?"