Early Prophecies (II)

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Dedicated in memory of Rabbi Jack Sable z”l and 
Ambassador Yehuda Avner z”l, 
by Debbie and David Sable
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The Turnaround – Major Victories

The generation of Yarovam ben Yoash, against the backdrop of his predecessors

After the decline culminating in the siege of Shomron – "…for the king of Aram destroyed them, and made them like the dust in threshing"[1] – came a string of victories and a period of prosperity for the Kingdom of Israel. Yehoash ben Yehoachaz battled Aram successfully three times,[2] as foretold by Elisha before his death,[3] and his son Yarovam ben Yoash went on to defeat Aram completely, "until it was consumed."

Elisha's prophecy was continued by Yona ben Amitai[4], and on the basis of his prophecy, Yarovam ben Yoash and the Israelite army advanced all the way to Damesek and up to Levo Chamat:

He restored the border of Israel from Levo Chamat up to the sea of the Arava, according to the word of the Lord God of Israel, which He spoke by the hand of His servant, Yona ben Amitai, the prophet, who was from Gat of Chefer.

For the Lord saw the affliction of Israel, that it was very bitter, for there was none shut up nor left at large, nor any helper for Israel.

For the Lord had not said that He would blot out the name of Israel from under heaven; so He saved them by the hand of Yarovam ben Yoash.

And the rest of the acts of Yarovam, and all that he did, and his might in warring, and how he restored Damesek and Chamat to Yehuda, in Israel – are they not written in the book of the chronicles of the kings of Israel? (ibid. 14:25-28)

This military turnaround brought the kingdom of Israel to a state that it had not known since the times of David and Shlomo.[5] In the beginning of this ascent, there was a direct military confrontation between Amatzyahu, king of Yehuda, and Yehoash, king of Israel, with Israel emerging victorious in Beit Shemesh[6] and even succeeding in breaching the walls of Jerusalem – but by the time of Yarovam ben Yoash, relations with Uziyahu, king of Yehuda, were peaceful and characterized by a spirit of cooperation. The two kingdoms were jointly victorious and dominated the region, on the ruins of Aram: "… and how he restored Damesek and Chamat to Yehuda in Israel"[7] (ibid. 14:28).

This period was the closest approximation to a national reunification as envisioned by Hoshea:

And the children of Yehuda and the children of Israel shall be gathered together, and they shall appoint themselves a single head, and shall rise up out of the land, for great shall be the day of Yizre'el. (Hoshea 2:2)

Although they did not "appoint themselves a single head" but rather remained mired in religious and national schism, and "did not turn away from the sins of Yarovam ben Nevat," nevertheless, both kingdoms did experience a recovery and "rose up out of the land" to the point where "great was the day of Yizre'el." The revolution initiated by Yehu culminated in unprecedented victories over Aram and other surrounding enemies.

This generation viewed the astounding military recovery, and the expansion of the borders of Israel and Yehuda, as a fulfillment of God's promise and as the proper reward[8] to the house of Yehu for destroying Izevel and the house of Achav and eradicating the worship of Ba'al within Israel. The atmosphere was euphoric, and quality of life rose astronomically.

The disciples of the great prophets Eliyahu and Elisha, Michayahu ben Yimla[9] and Yona ben Amitai (whose prophecy, above, appears to have been based on the song of Haazinu,[10] at the end of Sefer Devarim), celebrated the tremendous victories and prosperity as the fruits of the spirit of faith, which had suffered great trials and had borne the vision of "wilderness" purification without compromising, which had declared war on the abominations of Izevel and the house of Achav. The political ascent, military victories, and economic success had not occurred on their own; rather, they had come by virtue of a spiritual ascent, with the vision of the great prophets at its core. The tremendous boom assumed metaphysical significance as the materialization of God's word as spoken by His servants, the prophets. The personality of Eliyahu the Tishbi, and of his disciples hovered over the new reality; no one could cast doubt on the veracity of the ancient prophecy.

This intoxicating sense of vindication and light left no room for attention to the corruption, harlotry, and pagan worship that were spreading in the midst of the newfound abundance. The idea that the situation was only temporary – that there would be just one generation of prosperity and wellbeing, a sort of "last chance"[11] for the kingdom of Israel-Shomron – occurred to few.

The young prophets Amos and Hoshea pointed out the impending danger, but their words were viewed as contradicting[12] the ancient prophetic vision from which the generation had drawn its inspiration and strength, making it exceedingly difficult to heed the warning. It is not for nothing that Amatzia, the kohen of Beit El, says of Amos that "the land is not able to bear all of his words" (Amos 7:10).

Indeed, Amos's prophecy is the exact opposite of what had been prophesied by Yona ben Amitai:

Melakhim II 14:25	Amos 6:14
He [Yarovam ben Yoash] restored the border of Israel from the entrance of Chamat to the sea of the Arava, according to the word of the Lord God of Israel.	…I will raise up against you a nation, O house of Israel, says the Lord God of hosts; and they shall afflict you from the entrance of Chamat to the brook of the Arava.

 

It was precisely for this reason that Amos and Hoshea referenced the ancient prophecies – visions of salvation uttered in the midst of acute crises – in their fierce dispute with their generation, warning of the impending end of this period of abundance. The contrast is especially dramatic in the words of Hoshea.

Ancient prophecies at the beginning of Amos and Hoshea[13] – prophetic perspective

The ancient prophecy at the beginning of Amos

At the beginning of Sefer Amos, the ancient prophecy is conspicuous and easily identified. An outstanding scholar by the name of Yechezkel Kaufman[14] demonstrates this phenomenon, without proposing any textual emendation (at least in this instance).

Most of the events described in the list enumerated by the prophet, "For three sins of Damesek, yea for four, I shall not reverse it,"[15] took place an entire generation before Amos's time. Moreover, when Amos, the prophet from Tekoa, comes bearing the word of God, much time has passed since the army of Yarovam ben Yoash set fire[16] to the walls of Damesek and the palaces of Chazael and his son, Ben Hadad; the soldiers of Israel have long since danced upon their rooftops. Israel's other enemies have likewise already suffered crushing blows at the hands of Yehoash and his son Yarovam, who set fire to a great many walls. Yehoash, king of Israel, even succeeded in making a great breach in the wall of Jerusalem. There is no point or significance to a declaration now, in the time of Yarovam ben Yoash, that God will send a fire upon the house of Chazael in Damesek and upon the walls of Israel's other enemies; it all happened already. Amos's audience can look back nostalgically at the extraordinary string of victories that they experienced, and smile at the memory. 

It is precisely for this reason that Amos refers back to the ancient prophecy, which opened with God's condemnation of the terrible crimes of Aram Damesek against Israel, especially in Gil'ad – a prophecy that is familiar to his audience, and one with which they identify profoundly. Amos cites the ancient prophecy against each of the enemies of Israel as a necessary preface to his own prophecy concerning the crimes committed by Israel themselves. This latter prophecy is long and detailed, and its style differs from the brief enumeration in the earlier prophecy.

Let us take a closer look at the events mentioned in the brief prophecies about Damesek and the children of Amon, in order to understand when these prophecies were uttered:

Amos 1	Melakhim II, chapters concerning the house of Yehu
Damesek: "… because they have threshed Gil'ad with sledges of iron" (1:3)	"…for the king of Aram destroyed them, and made them like the dust in threshing" (13:7) Elisha weeps at Chazael's ascent to the throne (8:12) "For I know the evil that you will do to the children of Israel: You shall set their strongholds on fire, and slay their young men with the sword, and dash their little ones in pieces, and rip up their women with child"
"And I shall send a fire into the house of Chazael…" (ibid. v. 4)
Children of Amon: "… for they have ripped up the women with child of Gil'ad, that they might enlarge their border" (ibid. v. 13)

 

This prophecy was revealed in the terrible period when Aram pummeled Israel mercilessly, subjecting the Israelite towns of Gil'ad, especially, to abuse. The children of Amon had acted together with Aram against Israel, "that they might enlarge their border" (Amos 1:13).

The sins of Moav are likewise clear: "… for he burned the bones of the king of Edom into lime" (Amos 2:1): Meisha, king of Moav, offered upon the wall not his own son, but rather the eldest son of the king of Edom (see Melakhim II 3:26), who had fallen into his hands when Meisha had tried (unsuccessfully) to break through to his father, the king of Edom.[17] This reading explains the otherwise incomprehensible "great wrath upon Israel" at the conclusion of the story and the chapter (ibid. 3:27): the people of Edom were furious; they held Israel responsible for the loss of their crown prince in the savage ceremony Meisha performed with the goal of forcing a victory by breaking the morale of Edom’s army.[18] The mystifying account in Melakhim is clarified by the verse from the ancient prophecy, as uttered by Amos. 

The other puzzling event, mentioned three times,[19] is “the complete exile” to Edom, in cooperation with the Philistines of Aza and the Phoenicians of Tyre, and terrible Edomite cruelty towards the captives. It is well known that slave traders from Edom, along with Philistine and Phoenician merchants, were able to exploit the weaknesses of their neighbors. But when did the event described in the prophecy actually take place?

We find a dual hint in Divrei Ha-Yamim[20] regarding Yehoram ben Yehoshafat, king of Yehuda – first about the sin of Edom and its rebellion against Yehuda, and then later concerning the Philistines:

“And the Lord stirred up against Yehoram the spirit of the Philistines, and of the Arabians, that are beside the Ethiopians”^[21]

who invaded Yehuda and carried away many captives from the king’s house. The timing of this event sits well with the context of the ancient prophecy. It seems that during the period of weakness and decline in Israel and Yehuda, after the great purges of Yehu and of Atalia, captives of Yehuda and Israel could be exiled at the hands of Philistines and Phoenicians,[22] who sold them to Edomite slave traders.

The sins of Yehuda –

“… for they have rejected the teaching of the Lord, and have not kept His statutes, and were led astray by their lies, which their fathers followed” (Amos 2:4) -

would seem to refer to the story of Amatzia, king of Yehuda, who returned from his victory over Edom with pagan statues[23] from Se’ir, responded angrily to the prophet’s objection, and thereafter was brought low at Beit Shemesh before Yehoash, king of Israel, who also breached the wall of Jerusalem.[24]

The combination of events in this prophecy points clearly to a generation or two before Amos: the list of sins includes all the enemies of the kingdom of Israel during its period of decline, and the turnaround and victories of the house of Yehu (including Yehuda).

However, attention should also be paid to other elements that are alluded to here: the exile of “the people of Aram Kir,”[25] and a similar exile of the king of Amon and his officers,[26] as well as the eradication of the remnant of the Philistines,[27] and of the judges and officers of Moav,[28] cannot be explained by the great victories of Yarovam ben Yoash. It was not the Israelites who exiled and cut off Arameans and Amonites, Philistines and Moabites; only the army of Ashur could have done such deeds. Thus, this ancient prophecy also makes a different statement – seemingly, a statement of Amos of Tekoa[29] – that God’s strict accounting in light of the crimes of the nations was not completed or exhausted with the Israelite revenge. God will still deal with these nations; He will exile them and cut them off at the hand of the same powerful force that will bring punishment and destruction for the sins of Israel.

It would seem that the ancient prophecy, which Amos knew well and which he used as a preface[30] to his harsh message about “the sins of Israel,” ran as follows:

“So says the Lord: For three sins of Damesek, yea, for four, I will not reverse it:

Because they have threshed Gil’ad with sledges of iron.

So I will send a fire into the house of Chazael, and it shall devour the palaces of Ben-Haddad.

So says the Lord: For three sins of Aza, yea, for four, I will not reverse it:

Because they carried away captive a whole captivity, to deliver them up to Edom.

So I will send a fire on the wall of Aza, and it shall devour the palaces thereof.

So says the Lord: For three sins of Tyre, yea, for four, I will not reverse it:

Because they delivered up a whole captivity to Edom, and did not remember the brotherly covenant.

So I will send a fire on the wall of Tyre, and it shall devour the palaces thereof.

So says the Lord: For three sins of Edom, yea, for four, I will not reverse it:

Because he pursued his brother with the sword, and cast off his pity, and his anger tore perpetually, and he kept his wrath forever.

So I will send a fire into Teman, and it shall devour the palaces of Botzra.

So says the Lord: for three sins of the children of Amon, yea, for four, I will not reverse it:

Because they have ripped up the women with child of Gil’ad, that they might enlarge their border.

So I will kindle a fire on the wall of Rabba, and it shall devour the palaces thereof.

So says the Lord: For three sins of Moav, yea, for four, I will not reverse it:

Because he burned the bones of the king of Edom into lime.

So I will send a fire into Moav, and it shall devour the palaces of Keriot.

So says the Lord : for three sins of Yehuda, yea, for four, I will not reverse it:

Because they have rejected the Lord’s Torah, and have not kept His statutes,

And have been led astray by their lies, which their fathers followed.

So I will send a fire into Yehuda, and it shall devour the palaces of Jerusalem.” 

By citing the ancient prophecy, Amos sets a double trap for his listeners, who likewise are familiar with and identify with the ancient prophecy. Firstly, their identification itself places them in an awkward, difficult position with regard to the prophecy "for the sins of Israel." Secondly, their joy over the great fire, which they and their generation had set in the house of Chazael and the walls of Damesek, turns into discomfort in view of the addition of the exile that has not yet happened and will clearly not be caused by Israel. Thus, the ancient prophecy is interwoven into the dramatic reversal of Amos's prophecy – from punishment aimed at the sinful nations, to a scathing accounting regarding the sins of Israel and the imminent loss of the palaces of Shomron.

Structure of Amos's prophecies

The Book of Amos comprises three parts, each consisting of three chapters:

Chapters 1-3

Chapters 4-6

Chapters 7-9

The first chapter (along with the first two units of Chapter 2) presents the ancient prophecy – the preface to the prophecy of rebuke over the "sins of Israel," which is built as a dramatic expansion on the basis of the ancient prophecy. This expansion opens with a detailed list of all the "sins of Israel" (in contrast to the sinful nations, concerning whom only the determining sin is mentioned), and it ends with the destruction of the palaces of Shomron, the altars of Beit-El, the winter and summer houses, and the houses of ivory. The conclusion (Chapter 3, from verse 9), which lists at length the sins of the palaces and their destruction, parallels the brief conclusion of the sections of the ancient prophecy: "And I shall send a fire… and it shall consume the palaces…" For this reason, I cannot accept the reading[31] that views the end of Chapter 2 as the end of the prophecies to the nations, and connects Chapter 3 to Chapters 4 and 5 (owing to the similar introduction: "Hear this word…"), because Chapter 3 goes on to describe in detail the palaces that will be destroyed. Thus, it comes to conclude the prophecy of the "sins of Israel," for which the ancient prophecy serves as a preface.

In the list of the sins of Israel, we find an unusual prophetic "midrash" on Parashat Vayeshev in Sefer Bereishit: "Because they sell the righteous for silver… and a man and his father go unto the same maid, to profane My holy Name."[32] This suggests that there were people in that generation who dismissed the severity of their deeds, recalling and perhaps consoling themselves that "Yosef's brothers also sold their brother, and Yehuda also engaged in relations with Tamar, his son's wife." The prophet also mentions biased judgment, maltreatment of the poor and destitute, and desecration of the Sanctuary with wine and harlotry.

Not only does Amos detail the “sins of Israel" under four headings – or perhaps seven[33] (three and another four) – but he also elaborates at great length on the greater and more fundamental question: Was it conceivable that God would visit and punish the "sins of Israel" in exactly the same way that He had, and would again, visit and punish the sins of the sinful nations who were Israel's enemies?

Amos's answer to this question is clear:

"You only have I known of all the families of the earth; therefore, I will visit upon you all your sins." (Amos 3:2)

It is specifically because of God's choice of Israel ("I have known" = "I have chosen"[34]) that God will punish each and every infraction, just as a king judges strictly those who are in his close circle, and an army has especially stringent rules for its special, chosen units. Being chosen and treasured does not lead to "turning a blind eye," but rather to the opposite. There is always fierce debate on these matters when such messages are conveyed by the prophet; therefore, Amos also speaks at length about God's kindness towards Israel in the wilderness, and during the conquest of the Land of Israel.

These questions were a vibrant presence amongst Israelite society (at that time, as they are today)[35] because of the tremendous power of the ancient prophecy. Eliyahu and Elisha and their disciples had led a revolution against the regime of Izevel and Achav but had never spoken of the possibility of destruction befalling the Israelite nation in its own land. In the constant battle over the spiritual image of the nation, militaristic prophetic zeal had gone hand in hand with faith in the chosenness of Israel (segulat Yisrael),[36] with a vision of revolution and consolation – if not in this generation, then in the next, or some future generation – with no mention of any possibility of destruction and exile. For Eliyahu and Elisha, exile went only as far as Chorev, or the purifying wilderness in the region of the Yarden.

Amos of Tekoa, like Hoshea, opens up an entirely different prophetic horizon – with the appearance of the Assyrian empire in the international political background – in which destruction of the Israelite kingdom and exile are real and imminent possibilities. The nation will continue to exist forever, but in the Diaspora – in the wilderness of the sinful nations, outside of their own country.

In the final three chapters of Amos, there is a reappearance of the "three and four"[37] pattern, with prophecies that show two visions that are forgivable, and a third and fourth for which there is no longer forgiveness, and a final vision (Chapter 9) of the destruction itself – the destruction of the kingdom of Israel – which parallels and resembles[38] the vision of Yeshayahu (Chapter 6) upon the death of King Uziyahu.

Translated by Kaeren Fish