Page 277 - ירושלים: גיליון רפואי

saw the angel that smote the people” (2 Samuel 24:17). In contrast, the Chronicler writes: “And
David lifted up his eyes, and saw the angel of the Lord standing between the earth and the
heaven, having a drawn sword in his hand stretched out over Jerusalem” (1 Chronicles 21:16).
The reaction in the Book of Chronicles is a fitting one, in light of the terrifying sight: “Then David
and the elders, clothed in sackcloth, fell upon their faces” (1 Chronicles 21:16). The sackcloth
expresses the fear of the plague, and the grief and mourning it harbors.

In addition to stopping the plague in Jerusalem, towards the end of the story in Chronicles
a further miracle occurs, demonstrating the Lord’s choice of Araunah’s threshing-floor as the
site for the establishment of the Temple: “And called upon the Lord; and He answered him
from heaven by fire upon the altar of burnt-offering” (1 Chronicles 21:26). The fire descending
upon the altar recalls the story of the dedication of the altar in the tabernacle built by Moses
in the wilderness: “And there came forth fire from before the Lord, and consumed upon the
altar the burnt-offering and the fat; and when all the people saw it, they shouted, and fell on
their faces” (Leviticus 9:24). The miracle in Jerusalem, similar to that brought about by the Lord
at the foot of Mount Sinai, is proof that from now onwards, Jerusalem has been chosen as the
holy place. This story in Chronicles is at the beginning of the series of chapters dealing with
the construction of the Temple.

The story of the second plague, in the books of Kings and Isaiah, is also about the redemption
of Jerusalem, although this time the plague’s victims are Judah’s enemies – Sennacherib’s
army laying siege to the city in 701 BCE. King Hezekiah appeals to the Lord for help, and
his messengers consult the prophet Isaiah. Isaiah responds with absolute confidence, and
announces that salvation is near: “Therefore thus saith the Lord concerning the king of Assyria:
He shall not come unto this city, nor shoot an arrow there, neither shall he come before it with
shield, nor cast a mound against it” (2 Kings 19:32–34; Isaiah 37:33–35). The prophet’s promise
is fulfilled and the Lord’s salvation is instant, but has an unexpected miraculous element – a
plague: “The angel of the Lord went forth, and smote in the camp of the Assyrians a hundred
and fourscore and five thousand; and when men arose early in the morning, behold, they were
all dead corpses” (2 Kings 19:35–36; Isaiah 37:36–37).

The two stories about the redemption of Jerusalem, whether relating its salvation from a
plague or by a plague, helped inspire a belief in the immunity of Jerusalem; no evil can befall
the city housing the Temple of the Lord. The prophets of Israel are unable to subscribe to such
a concept, since those believing in it will be tempted to sin, having no reason to fear divine
retribution. Thus the concept of the miracle is also associated with danger, and is tempered by
a warning that God will remove His protection from a city which harbors sin, even His chosen
city Jerusalem.

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