Josiah

Biblical Figures

Josiah was the sixteenth king of Judah and considered to be a righteous king, unlike many of his forefathers. He renovated the Temple and discovered a lost book of Torah, perhaps the book of Deuteronomy.

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Josiah's Divine Reformation

TANAKH

King Josiah's unparalleled devotion to God and his comprehensive religious reforms set him apart as a uniquely righteous leader. The biblical account in Kings II details Josiah's efforts to eliminate idolatry and restore the true worship of God, following the discovery of a lost Torah scroll.

Only in the eighteenth year of King Josiah was such a passover sacrifice offered in that manner to GOD in Jerusalem. Josiah also did away with the necromancers and the mediums, the oracle idols and the fetishes—all the detestable things that were to be seen in the land of Judah and Jerusalem. Thus he fulfilled the terms of the Teaching recorded in the scroll that the priest Hilkiah had found in the House of GOD. There was no king like him before who turned back to GOD with all his heart and soul and might, in full accord with the Teaching of Moses…

II Kings 23:23-25

Hiding the Holy Ark

COMMENTARY

King Josiah took preemptive measures to protect the Holy Ark and other sacred items from being taken to Babylonia. Ovadiah Bartenura’s 15th-century commentary on the Mishnah details Josiah’s actions and the secretive measures he employed.

ששם הארון נגנז – for King Josiah commanded that it be hidden below in the curved secret and tortuous path that Solomon built at the time when he built the Temple and knew that it would eventually be destroyed. And this is what is written in II Chronicles, chapter 35, verse 3: “He said to the Levites, consecrated to the LORD, who taught all Israel, ‘Put the Holy Ark in the House that Solomon [the son of David, king of Israel] built” (also compare Talmud Yoma 53b) and with it was hidden the staff of Aaron and the bottle of Manna (which was preserved) and the flask of anointing oil.

Bartenura on Mishnah Shekalim 6:1:4

Hiding the Sacred Vessels

TOSEFTA

Josiah hid the Ark and other sacred vessels to prevent their capture by the Babylonians. The Tosefta, a compilation of Jewish oral law from the early centuries of the Common Era, recounts Josiah's actions based on his interpretation of a prophecy in the Torah.

Once the Ark was hidden away, hidden with it was the jar of manna, and the flask of anointing oil, and the staff of Aaron [and] its almonds and its blossoms, and the chest that the Philistines sent as a gift to the God of Israel. All of these had been in the Holy of Holies in the Temple. And once the Ark was hidden away, its vessels were hidden [along] with it. And who hid it away? Josiah the king hid it away. What did he see [that caused him to hide it]? It was because he saw written in the Torah (Deut. 28:36), "Hashem will drive away you and your king, etc…

Tosefta Sotah 13:2

The Paradox of King Josiah

KABBALAH

The Zohar, a central text of Jewish mysticism, delves into the paradox of a good leader like King Josiah suffering for the sins of his nation.

King Josiah interpreted the verse thus, but as we have learnt, he was made to suffer for the sins of Israel. Now seeing that Josiah was a good king and acted rightly, why had he to suffer for the sins of Israel? The reason was because he did not exercise control over Israel, since he thought that they were all virtuous like himself, and though Jeremiah told him that they were not, he did not believe him. Another reason was that the Moon’s light was fading and it was seeking to disappear.

Zohar, Bechukotai 7:28-29

The Lost Torah Scrolls

COMMENTARY

The discovery of a Sefer Torah during King Josiah's reign raises the intriguing question of whether all other Torah scrolls had been lost prior to this event. This contemporary study delves into the historical and religious significance of this discovery and its impact on Josiah's reforms.

In the eighteenth year of his reign, Yoshiyahu HaMelech orders the renovation of the Beit HaMikdash. During the renovation process, Chilkiyah, the Kohen Gadol, discovers a Sefer Torah in the Beit HaMikdash (Melachim II 22:8). Does the tremendous ensuing commotion imply that there was a lack of Sifrei Torah? Were all other Sifrei Torah lost at some earlier point?

From David to Destruction, Yoshiyahu and the Churban, The Discovery of a Special Sefer Torah 2

The Tragic Fate of King Josiah

MIDRASH

Josiah was killed in battle with the Egyptian forces who were merely passing through the land of Judah to fight the Babylonians, and had not intended to make war with Josiah. The midrashic commentary Eikhah Rabbah reflects on the tragic events surrounding Josiah's death and connects them to other aspects of his story and other scriptural references.

“The Lord is righteous, for I have defied His word. Hear now all you peoples, and see my pain: My young women and young men have gone into captivity” (Lamentations 1:18).
“The Lord is righteous, for I have defied His word.” Who said this verse? Yoshiyahu said it. That is what is written: “After all this, when Yoshiyahu had established the House, Nekho king of Egypt came up to wage war at Karkemish on the Euphrates,” (II Chronicles 35:20), Karkasyon on the Euphrates. “[Yoshiyahu went out toward him…

Eikhah Rabbah 1:53

The Disappointment of King Josiah

COMMENTARY

King Josiah's ambitious reforms and tragic death highlight the complexities and ultimate failure of his efforts to revive Davidic leadership. Contemporary translator Everett Fox's notes on the book of Kings explain the disappointing results of King Josiah's reign.

The reform itself seems ultimately to have failed; in any case, the great hopes pinned on Yoshiyyahu as the revived David were cut short by his ill-advised military move up to Megiddo, where the book of Kings reports that he was slain by the Egyptian king in an attempt to inject himself into international power politics.

The Early Prophets, by Everett Fox, Kings, On Three Kings of Judah 10

The Violent End of Josiah

TALMUD

The tragic and violent nature of Josiah's end, pierced by many arrows, contrasts sharply with the promise that he would die in peace. The Talmud in Moed Katan explores the apparent contradiction between the peaceful death prophesied for Josiah and the brutal reality of his demise.

And Rava further said to Rabba bar Mari: It is written with regard to Josiah: “Behold, therefore I will gather you unto your fathers, and you shall be gathered into your grave in peace” (II Kings 22:20), and elsewhere it is written: “And the archers shot at King Josiah; and the king said to his servants, Get me away; for I am grievously wounded” (II Chronicles 35:23). And with regard to this verse Rabbi Yehuda said that Rav said: With their many arrows, they made his body like a sieve.…

Moed Katan 28b:21-22

The Consequences of Ignoring Divine Guidance

TARGUM

Josiah's failure to seek divine guidance before battle led to dire consequences. The Aramaic Targum to Lamentations reflects on Josiah's actions and his acknowledgment of his transgression against God's word.

The Lord told the people of the House of Israel that they should not allow those who kill by the sword to pass through their land. Josiah the king went forth and drew his sword against Pharaoh the Lame on the plain of Megiddo, which he had not been commanded [to do] and he had not sought instruction from before the Lord. Therefore archers shot arrows at King Josiah and he died there. Before his spirit left him he moved his lips and said, “The Lord is blameless for I have transgressed against his Memra…

Aramaic Targum to Lamentations 1:18

Josiah's Confrontation with Pharaoh Necho

COMMENTARY

King Josiah's decision to confront Pharaoh Necho II, despite the latter's lack of intention to fight against Judah, showcases his proactive stance in protecting his territory. This event during King Josiah's reign marks a significant turning point in Jewish history, leading to his death and impacting the Kingdom of Judah, as explained by Rabbi Adin Steinsaltz's contemporary commentary on Chronicles.

After all this, when Yoshiyahu had established, strengthened and renovated, the House, Nekho king of Egypt came up to wage war at Karkemishon the Euphrates. Yoshiyahu went out toward him, for war. Pharaoh Nekho did not intend to fight against Judah. Rather, he and his army were headed northward to the Euphrates, in order to do battle with the northern empires, for which purpose they had to pass through the territory of the Kingdom of Judah. Yoshiyahu decided to stand in their way and block their progress.

Steinsaltz on II Chronicles 35:20

The Tragic Battle of Josiah and Neco

SECOND TEMPLE

The tragic battle between Josiah and Neco, King of Egypt, is a pivotal moment in Jewish history, marked by Josiah's fatal wounding and the profound mourning that followed. In his comprehensive historical work, Josephus provides a detailed account of this military conflict and its aftermath, including the lamentation by the prophet Jeremiah.

How Josiah Fought With Neco [King Of Egypt.] And Was Wounded And Died In A Little Time Afterward; As Also How Neco Carried Jehoahaz, Who Had Been Made King Into Egypt And Delivered The Kingdom To Jehoiakim; And [Lastly] Concerning Jeremiah And Ezekiel.
1. Now Neco, king of Egypt, raised an army, and marched to the river Euphrates, in order to fight with the Medes and Babylonians, who had overthrown the dominion of the Assyrians, (8) for he had a desire to reign over Asia. Now when he was come to the city Mendes, which belonged to the kingdom of Josiah…

The Antiquities of the Jews 10:5:1

The Suffering of Josiah

TALMUD

Josiah's severe physical suffering is vividly described, with his body pierced by numerous arrows from Egyptian archers. The Talmudic tractate Taanit recounts the tragic and brutal end of Josiah during his battle with Pharaoh Neco.

With regard to Josiah’s battle with Pharaoh Neco, the verse states: “And the archers shot at King Josiah and the king said to his servants: Move me away, for I am seriously wounded” (II Chronicles 35:23). What is the meaning of the phrase: “For I am seriously wounded”? Rav Yehuda said that Rav said: This teaches that the Egyptian archers made his entire body like a sieve from the many arrows they shot at him.

Taanit 22b:3

The Power of Hearing

TALMUD

The halakhic principle that hearing a passage recited is equivalent to reciting it oneself is demonstrated by King Josiah's reaction upon hearing Shaphan read the text. The Gemara in tractate Sukkah derives practical legal conclusions from the biblical account of the discovery of the scroll of Torah during King Josiah's reign.

It was also stated that Rabbi Shimon ben Pazi said that Rabbi Yehoshua ben Levi said in the name of Bar Kappara: From where is it derived that the halakhic status of one who hears a passage recited is equivalent to that of one who recites it? It is as it is written: “All the words of the book which the king of Judea has read” (II Kings 22:16). And did King Josiah read them? Didn’t Shaphan read them, as it is written: “And Shaphan read it before the king” (II Kings 22:10)? Rather…

Sukkah 38b:6-7

Josiah's Commitment to Justice

TALMUD

The sages of the Talmud disagree about whether King Josiah was always righteous, or whether he transgressed and then atoned for his transgressions. The Talmud recounts a debate on the subject, including an interpretation of a verse about King Josiah's repentance that depicts him as extremely pious and humble.

Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said: Anyone who says that Josiah sinned is nothing other than mistaken, as it is stated: “And he did that which was right in the sight of the Lord, and walked in all the way of David his father, and turned not aside to the right hand nor to the left” (II Kings 22:2). However, how then do I establish the meaning of the verse: “And like him was there no king before him that returned to the Lord with all his heart, and with all his soul, and with all his might, according to all the Torah of Moses…

Shabbat 56b:16-17

Josiah's Sequestering of the Ark

TALMUD

Josiah sequestered the Ark of the Covenant along with the chest sent by the Philistines as a guilt offering. The Talmudic tractate Keritot discusses Josiah's actions to safeguard these sacred items.

The baraita continues: And also sequestered with the Ark was the chest that the Philistines sent as a gift to the God of Israel after they captured the Ark and were stricken by several plagues, as it is stated: “And put the jewels of gold that you return to Him for a guilt offering, in a coffer by its side, and send it away that it may go” (I Samuel 6:8). And who sequestered the Ark? Josiah, king of Judah, sequestered it, as it is stated: And the king said to the priests: Put the sacred Ark in the house that Solomon, the son of David, king of Israel…

Keritot 5b:17

Renewing the Covenant

COMMENTARY

King Josiah's renewal of the covenant with God was a profound act of communal commitment and religious reform. Rabbi Jonathan Sacks explores the significance of Josiah's actions, emphasizing the importance of covenant and collective responsibility in Jewish history.

Another occurred many centuries later in the reign of King Josiah. His grandfather, Manasseh, who reigned for fifty-five years, was one of the worst of Judah’s kings, introducing various forms of idolatry, including child sacrifice. Josiah sought to return the nation to its faith, ordering among other things the cleansing and repair of the Temple. It was in the course of this restoration that a copy of the Torah was discovered, sealed in a hiding place, to prevent it being destroyed during the many decades in which idolatry flourished and the Torah was almost forgotten…

Studies in Spirituality; A Weekly Reading of the Jewish Bible, Vayelekh; To Renew Our Days 7-8