Yehoshafat

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The Power of a King's Cry

TOSEFTA

Jehoshaphat's life was extended by seven years due to his heartfelt cry to God during a critical battle, demonstrating the power of sincere prayer and repentance. The Tosefta, a late 2nd-century compilation of Jewish oral law, discusses the reigns of Judean kings and their divine judgments, emphasizing the Jewish belief in divine providence.

[It is stated]: "And [King Ahaziah] died according to the word of God, which Elijah had spoken.... And Jehoram [his brother] reigned in his stead in the second year of Jehoram son of Jehoshaphat, king of Judah [for he did not have a son]" (2 Kings 1:17). Is it possible to say this? For was Jehoshaphat not king after him for five years (see 2 Kings 8:16)? Rather, as soon as Jehoshaphat king of Judah went with Ahab king of Israel to Ramot Gilead, a decree was instituted against Jehoshaphat to be killed, as it is said (1 Kings 22:32, JPS Tr…

Tosefta Sotah 12:2

The Leader's Merit and the People's Fate

KABBALAH

The leader's merit or lack thereof directly impacts the fate of the people. The Zohar, a foundational work of Jewish mysticism, illustrates this concept through the examples of King David and Jehoshaphat.

The explanation is that, as we have been taught, when the head (in this case, the king of Israel) is unworthy, the people are punished for his guilt, as David expressed it: “Lo, I have sinned… but these sheep what have they done?” (2 Sam. 24, 17); but as “these have no master (because Ahab was punished for his disobedience and killed in the battle) let them return… in peace”. Thus, when the head of the people is punished, the people escape punishment, for then the attribute of Justice can claim no power over them (having already been appeased)…

Zohar, Bo 5:96

The Valley of Judgment

TANAKH

The Valley of Jehoshaphat is depicted as the site where God will judge all nations. The prophet Joel describes a divine judgment scene where nations are summoned to the Valley of Jehoshaphat for God to judge them.

Let the nations rouse themselves and march up
To the Valley of Jehoshaphat;
For there I will sit in judgment
Over all the nations round about.

Joel 4:12

Yehoshafat's Maritime Ambition

TANAKH

Yehoshafat's ambitious attempt to replicate Solomon's maritime success ended in failure, offering a poignant lesson in the challenges of leadership and ambition. This narrative from the Hebrew Bible recounts King Yehoshafat's efforts to build a fleet for gold expeditions, only to have his ships wrecked at Etzyon Gever.

Jehoshaphat constructed Tarshish ships to sail to Ophir for gold. But he did not sail because the ships were wrecked at Ezion-geber.

I Kings 22:49

Jehoshaphat's Cry for Help

TANAKH

Jehoshaphat cries for help when mistaken for the king of Israel. The book of Kings recounts the dramatic events where Jehoshaphat is mistakenly identified and attacked by chariot officers, prompting his desperate plea to God.

So when the chariot officers saw Jehoshaphat, whom they took for the king of Israel, they turned upon him to attack him, and Jehoshaphat cried out.

I Kings 22:32

Honoring Torah Scholars

MUSAR

Yehoshafat's actions exemplify profound respect and reverence for Torah scholars, highlighting the importance of honoring those who dedicate their lives to Torah study. In Mesillat Yesharim, Rabbi Moshe Chaim Luzzatto illustrates the significance of piety and moral conduct through the example of Yehoshafat's reverence for Torah scholars.

Our sages of blessed memory expounded (Ketuvot 103b): "'he honors those who fear G-d' (Tehilim 15:4) - this refers to Yehoshafat King of Judah, who, whenever he saw a Torah scholar, would rise up from his throne, hug him, kiss him, and say to him: 'Rebbi, Rebbi, my teacher, my teacher'".

Mesillat Yesharim 19:76

Unwavering Alliance

TALMUD

Jehoshaphat's unwavering alliance with Ahab, as shown by his declaration of unity, highlights the complexities of political and personal loyalty in biblical narratives. The Talmudic tractate Chullin describes the depth of trust between Jehoshaphat and Ahab.

The Gemara rejects that suggestion: Jehoshaphat would not have separated himself from Ahab to eat and drink by himself, as he relied on him completely. From where do we derive this? If we say that it is derived from that which is written that Jehoshaphat said to Ahab: “I am as you are, my people as your people” (I Kings 22:4), i.e., I am equally reliable, this is difficult, as, if that is so, then when Jehoshaphat said at the conclusion of that verse: “My horses as your horses,” can this also be referring to reliability? Rather…

Chullin 5a:1

Jehoshaphat's Judicial Reforms

SECOND TEMPLE

Jehoshaphat's judicial reforms highlight the importance of fairness and integrity in the administration of justice. Josephus, in his historical work The Antiquities of the Jews, details how King Jehoshaphat appointed judges and instructed them to judge without bias or corruption.

Concerning Jehoshaphat Again; How He Constituted Judges And, By God's Assistance Overcame His Enemies.
1. When Jehoshaphat the king was come to Jerusalem, from the assistance he had afforded Ahab, the king of Israel, when he fought with Benhadad, king of Syria, the prophet Jehu met him, and accused him for assisting Ahab, a man both impious and wicked; and said to him, that God was displeased with him for so doing, but that he delivered him from the enemy, notwithstanding he had sinned, because of his own proper disposition, which was good…

The Antiquities of the Jews 9:1:1

Seeking Divine Guidance in Conflict

CHASIDUT

In times of conflict, turning to God for guidance and support can be crucial. Rabbi Nachman of Breslov, in his ethical work Sefer HaMiddot, advises reciting King Yehoshafat's prayer from the book of Chronicles during such times.

When encountering conflict, recite the words of Yehoshafat, “And he said, ‘God, Lord of my fathers...for our eyes are turned to You’” (2 Chronicles 20:6-12).

Sefer HaMiddot, Conflict and Strife, Part I 100

Judgment in the Presence of God

MIDRASH

Judges in Jewish tradition are seen as representatives of God, making their judgments divinely significant. Sifrei Devarim, a midrashic commentary on Deuteronomy, underscores the divine responsibility of judges, referencing King Yehoshafat's reforms.

And thus is it written of Yehoshafat (II Chronicles 19:6) "and he said to the judges: Take heed what you do, for you judge not for the man, but for the L-rd who is with you in the judgment."

Sifrei Devarim 17:6

The Valley of Josaphat, Ephraim Moses Lilien 1922. (Source: E. M. Lilien, eine künstlerische Entwickelung um die Jahrhundertwende.)

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Relatedראו גם

The First Temple

Childילדים

Yehoram (King of Judah)

Parentהורה

Asa

Roleתפקיד

Kings

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