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MANASSEH

Hezekiah had finally yielded to the admonitions of Isaiah, and had taken a wife unto himself, (93) the daughter of the prophet. But he entered upon marriage with a heavy heart. His prophetic spirit foretold to him that the impiousness of the sons he would beget would make their death to be preferable to their life. These fears were confirmed all too soon. His two sons, Rabshakeh and Manasseh, showed their complete unlikeness to their parents in early childhood. Once, when Hezekiah was carrying his two little ones on his shoulders to the Bet ha-Midrash, he overheard their conversation. The one said: "Our father's bald head might do for frying fish." The other rejoined: "It would do well for offering sacrifices to idols." Enraged by these words, Hezekiah let his sons slip from his shoulders. Rabshakeh was killed by the fall, but Manasseh escaped unhurt. (94) Better had it been if Manasseh had shared his brother's untimely fate. He was spared for naught but murder, idolatry, and other abominable atrocities. (95)

After Hezekiah had departed this life, Manasseh ceased to serve the God of his father. He did whatever his evil imagination prompted. The altar was destroyed, and in the inner space of the Temple he set up an idol (96) with four faces, copied from the four figures on the throne of God. It was so placed that from whatever direction one entered the Temple, a face of the idol confronted him. (97)

As Manasseh was sacrilegious toward God, he was malevolent toward his fellows. He had fashioned an image so large that it required a thousand men to carry it. Daily a new force was employed on this task, because Manasseh had each set of porters killed off at the end of the day's work. All his acts were calculated to cast contempt upon Judaism and its tenets. It did not satisfy his evil desire to obliterate the name of God from the Holy Scriptures;

98. he went so far as to deliver public lectures whose burden was to ridicule the Torah. (99) Isaiah and the other prophets, Micah, Joel, and Habakkuk, (100) left Jerusalem and repaired to a mountain in the desert, that they might be spared the sight of the abominations practiced by the king. Their abiding-place was disclosed to the king. A Samaritan, a descendant of the false prophet Zedekiah, had taken refuge in Jerusalem after the destruction of the Temple. But he did not remain there long; charges were made against him before the pious king Hezekiah, and he withdrew to Bethlehem, where he gathered hangers-on about him. This Samaritan it was who traced the prophets to their retreat, and lodged accusations against them before Manasseh. (101) The impious king sat in judgment on Isaiah, and condemned him to death. The indictment against him was that his prophecies contained teachings in contradiction with the law of Moses. God said unto Moses: "Thou canst not see My face; for man shall not see Me and live"; while Isaiah said: "I saw the Lord sitting upon a throne, high and lifted up." Again, Isaiah compared the princes of Israel and the people with the impious inhabitants of Sodom and Gomorrah, and he prophesied the downfall of Jerusalem and the destruction of the Temple. (102) The prophet offered no explanation. He was convinced of the uselessness of defending himself, and he preferred Manasseh should act from ignorance rather than from wickedness. However, he fled for safety. When he heard the royal bailiffs in pursuit of him, he pronounced the Name of God, and a cedar-tree swallowed him up. The king ordered the tree to be sawn in pieces. When the saw was applied to the portion of the bark under which the mouth of Isaiah lay concealed, he died. His mouth was the only vulnerable part of his body, because at the time when he was called to his prophetical mission, (103) it had made use of the contemptuous words "a people of unclean lips," regarding Israel. Isaiah died at the age of one hundred and twenty years, (104) by the hands of his own grandchild. (105)

God is long-suffering, but in the end Manasseh received the deserved punishment for his sins and crimes. In the twenty-second year of his rulership, the Assyrians came and carried him off to Babylon in fetters, him together with the old Danite idol, Micah's image. (106) In Babylonia, the king was put into an oven which was heated from below. Finding himself in this extremity, Manasseh began to call upon god after god to help him out of his straits. As this proved inefficacious, he resorted to other means. "I remember," he said, "my father taught me the verse: 'When thou art in tribulation, if in the latter days thou shalt return to the Lord thy God, and hearken unto His voice, He will not fail thee.' Now I cry to God. If He inclines His ear unto me, well and good; if not, then all kinds of god are alike." The angels stopped up the windows of heaven, that the prayer of Manasseh might not ascend to God, and they said: "Lord of the world! Art Thou willing to give gracious hearing to one who has paid worship to idols, and set up an idol in the Temple?" "If I did not accept the penance of this man," replied God, "I should be closing the door in the face of all repentant sinners." God made a small opening under the Throne of His Glory, and received the prayer of Manasseh through it. Suddenly a wind arose, and carried Manasseh back to Jerusalem. (107) His return to God not only helped him in his distress, but also brought him pardon for all his sins, so that not even his share in the future world was withdrawn from him. (108)

The people of this time were attracted to idolatry with so irresistible a force that the vast learning of Manasseh, who knew fifty-two different interpretations of the Book of Leviticus, (109) did not give him enough moral strength to withstand its influence. Rab Ashi, the famous compiler of the Talmud, once announced a lecture on Manasseh with the words: "To-morrow I shall speak about our colleague Manasseh." At night the king appeared to Ashi in a dreams, and put a ritual question to him, which the Rabbi could not answer. Manasseh told him the solution, and Ashi, in amazement at the king's scholarship, asked why one so erudite had served idols. Manasseh's reply was: "Hadst thou lived at my time, thou wouldst have caught hold of the hem of my garment and run after me." (110)

Amon, the son of Manasseh, surpassed his father in wickedness. He was in the habit of saying: "My father was a sinner from early childhood, and in his old age he did penance. I shall do the same. First I shall satisfy the desires of my heart, and afterward I shall return to God." (111) Indeed, he was guilty of more grievous sins than his predecessor; he burned the Torah; under him the place of the altar was covered with spiderwebs; and, as though of purpose to set at naught the Jewish religion, he committed the worst sort of incest, a degree more heinous than his father's crime of a similar nature. (112) Thus he executed the first half of his maxim literally. For repentance, however, he was given no time; death cut him off in the fulness of his sinful ways.

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