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Hezekiah and Isaiah Argued Over Who Should Visit Whom

Hezekiah had stripped gold from the Temple for Assyria. Now his own skin peeled, and still Isaiah would not walk to the bed.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Gold Came Off the House
  2. Death in Both Worlds
  3. The Sword at the Throat
  4. The Daughter He Asked For

Isaiah stood in his own doorway and did not put on his sandals. God had already told him to go to the king with a death sentence. The prophet waited for the king to come to him instead.

Hezekiah and Isaiah Argued Over Who Should Visit Whom Click for full size

Hezekiah lay on the palace bed and did not call for a litter. He had Elijah in his mouth: a prophet walks into a king's face, as Elijah walked into Ahab's. Isaiah had Elisha in his. Three kings had climbed to a prophet's door, and that prophet had not spent a step. Each man held a holy precedent like a shield. Neither moved.

The Gold Came Off the House

Shevna had already tried to give Jerusalem away. He wrote surrender small enough to tie to an arrow and shot it toward Sennacherib's lines, because he had more of a crowd in the city than the king did. Hezekiah, to keep the walls standing, stripped gold from the Temple and sent it out as a bribe. The gold left the doors. The army still came.

Then one hundred eighty-five thousand of them died in a night, and the camp outside went quiet (2 Kings 19:35). Hezekiah had spread Sennacherib's letter on the Temple floor and prayed over it. When the answer came that large, he did not sing. He slept on the miracle.

So the sickness arrived to wake him. His skin peeled the way the gold had been peeled from the house. He could not stand. He could not dress. He could not walk across Jerusalem to a prophet's door. God told Isaiah to go, because a man this sick was not going to come.

Death in Both Worlds

Isaiah entered the room and did not soften the sentence. "Set thine house in order, for thou wilt die in this world and not live in the next."

The second death was the one that landed. Hezekiah had taken no wife. He had seen, in the holy spirit, sons who would be wicked, and he had decided not to father them. If the children were going to ruin the kingdom, better they never arrive. Isaiah did not accept the defense.

"Why dost thou concern thyself with the secrets of the All-Merciful? Thou hast but to do thy duty. God will do whatsoever it pleases Him."

Fruitfulness sat in front of the peeling king. The future of those souls did not belong to him. He had been using a dark vision as a reason to skip a commandment, and Isaiah would not let him hide there.

The Sword at the Throat

Hezekiah turned his face to the wall, away from the prophet, away from the numbers, toward the only address left. He prayed from the house of David. Even if a sharp sword rests at a man's throat, he may not stop asking. He told God he had walked before Him with a whole heart. He asked those years to be counted while the skin still came off in sheets.

Isaiah had not left the courtyard. The stones were still under his feet when a second word caught him. Go back. Fifteen years. And as a sign, the shadow on the sundial will walk backward ten degrees.

They watched it happen. The shadow retreated across the marks as if the day had changed its mind. Time, at least as the courtyard measured it, ran the wrong way, because a king on a bed had refused to treat a sword at the throat as the end of speech.

The Daughter He Asked For

Hezekiah asked for Isaiah's daughter. Combined merits, he said, might make the sons better than the vision. Isaiah first refused, because a death decree had sounded finished. Then the years were given, and the marriage was made.

The sons he had feared were coming. One of them would be Manasseh. The king who would not walk to a prophet, and would not father a child, now had to do both. The skin would heal. The song he had withheld after the Assyrian night would have to be sung awake, because the sleep in which he had skipped praise had already been priced in flesh.

Isaiah left the bed at last. The sundial in the courtyard kept ordinary time again. Fifteen years sat on the king like a debt that would come due in a son.


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The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Legends of the Jews 9:34Legends of the Jews

Retold in our words. Read the original at the link below.The Legends of the Jews by Louis Ginzberg (1909) · Public Domain

He was a pretty big deal, a righteous ruler of Judah. But even the best of us stumble. And sometimes, those stumbles have… consequences.

The Talmud (Berakhot 10a) tells us that Hezekiah had to atone for a sin he committed while asleep, meaning he had to make up for it while awake and aware. What was this sin? Well, it seems he wasn't quick enough to sing God's praises after being saved from the Assyrians. But that wasn't all. According to Ginzberg's retelling in Legends of the Jews, Hezekiah also "peeled off" gold from the Temple to appease the Assyrian king. A bit of a misguided attempt at diplomacy, wouldn't you say? And, in a rather poetic twist, the illness he suffered caused his own skin to "peel off" as well. Ouch.

Wait, there's more! Midrash Rabbah suggests that God orchestrated Hezekiah's illness to bring the king and the prophet Isaiah closer. It seems they were having a bit of a tiff, a dispute over etiquette, if you can believe it. Hezekiah, feeling his royal oats, thought Isaiah should come to him, using Elijah as his precedent. Isaiah, however, preferred to follow the example of Elisha, who had kings come to him. Honestly, you can't make this stuff up. So God, in His infinite wisdom, sends Isaiah to Hezekiah's sickbed.

When Isaiah arrives, he delivers some pretty grim news: "Set thine house in order, for thou wilt die in this world and not live in the next." Harsh. The reason? Hezekiah hadn't married and had children. Apparently, leaving a legacy is a pretty big deal. Hezekiah’s defense? He’d foreseen, through divine inspiration, that his children would be wicked.

Isaiah wasn't buying it. "Why does thou concern thyself with the secrets of the All-Merciful? Thou hast but to do thy duty. God will do whatsoever it pleases Him." In other words, mind your own business, fulfill your responsibilities, and leave the rest to God.

Desperate, Hezekiah then asks to marry Isaiah's daughter, hoping their combined merits would produce virtuous offspring. Isaiah, knowing God's decree was unchangeable, refuses. But Hezekiah, ever the tenacious one, retorts, "Even if a sharp sword rests at the very throat of a man, he may yet not refrain from uttering a prayer for mercy." (Talmud, Berakhot 10a).

So, what are we to make of this story? It's also about the importance of fulfilling our obligations, even when we think we know better. And perhaps most importantly, it’s about the power of prayer, even in the face of seemingly insurmountable odds. Even when the sharpest sword is at your throat, don't give up hope.

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Vayikra Rabbah 5:5Vayikra Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

A fascinating story from Vayikra Rabbah, a Midrash (rabbinic commentary) on the Book of Leviticus, that explores just that. It's a story of ambition, betrayal, and ultimately, divine justice.

Our tale begins with a verse: “If the anointed priest shall sin so that he brings guilt on the people” (Leviticus 4:3). The Midrash uses this verse as a springboard to discuss a figure named Shevna. Now, who was Shevna? That's where things get interesting.

The text references (Isaiah 22:15), which speaks of "this official [hasokhen], to Shevna, who is over the house." Rabbi Elazar identifies Shevna as none other than the High Priest! A position of immense spiritual authority. Rabbi Yehuda, however, suggests he was the amarkal, the overseer or treasurer.

To understand the High Priest claim, Rabbi Elazar points to (Isaiah 22:21): "I will garb him in your tunic." The tunic, understood as the High Priest's garment, being passed on. But if Shevna was merely the overseer, Rabbi Yehuda suggests the verse, "I will deliver your authority into his hand" (Isaiah 22:21), applies. Rabbi Ḥiyya even explains that amarkal means "master of it all" [mar lakol], highlighting Shevna's significant influence regardless of his specific title.

Rabbi Berekhya adds another layer: Shevna, he says, was from Sikhnin, and rose through the ranks to become a Temple treasurer. This rise is what the prophet Isaiah rebukes in (Isaiah 22:16): “What do you have here and whom do you have here, that you have dug a grave here for yourself?” The prophet is essentially saying, "What right do you have to be here? What have you contributed?"

The prophet's words cut deep. "Exile, son of exile," he taunts, "what wall have you constructed here, what pillar have you established here, even what nail have you affixed here?" The implication, according to some commentaries, is that Shevna was trying to usurp King Hezekiah's authority, despite not being from Jerusalem or having contributed to its foundation.

Rabbi Elazar even makes an interesting point: a person should have some connection, "a nail or a peg," in a cemetery to merit burial there. The Arukh (a dictionary of Talmudic terms) suggests this connection could be contributing to the local synagogue. Shevna, however, built himself a lavish tomb, "like a dovecote," a sign of his arrogance and misplaced priorities.

The story takes a darker turn. Rabbi Shmuel, citing Mar Ukvan, says that it was decreed from Above that Shevna wouldn't even be buried in the Land of Israel. Isaiah's prophecy continues: “Behold, the Lord will shake you a great [gaver] shake” (Isaiah 22:17), which Rabbi Shmuel bar Naḥman likens to a rooster [also gaver] wandering from place to place. He would be afflicted with leprosy (illustrated by the phrase “He will wrap you [veotekha ato]” which is compared to the leper covering his lip (Leviticus 13:45). The image is powerful: a once-powerful figure reduced to a wandering outcast.

The consequences of Shevna's actions are severe. If Rabbi Elazar is correct, and Shevna was the High Priest, his punishment stemmed from profiting from the offerings. If Rabbi Yehuda's view is accurate, his sin was exploiting consecrated objects. Either way, he abused his position for personal gain.

“The shame of your master’s house” (Isaiah 22:18) is interpreted as either disrespecting the offerings (according to Rabbi Elazar) or showing contempt for his two masters, Isaiah and Hezekiah (according to Rabbi Yehuda).

But the story doesn't end there. Rabbi Berekhya, in the name of Rabbi Abba bar Kahana, reveals a shocking act of treason: Shevna and another individual named Yoaḥ conspired against their own people. They wrote a message on a sheet, attached it to an arrow, and shot it through a window to Sennacherib, the king of Assyria. The message? "We and all the children of Israel seek to make peace with you; Isaiah and Hezekiah do not seek to make peace with you."

This act of betrayal is so profound that the Midrash connects it to (Psalm 11:2): “For, behold, the wicked bend the bow… They fixed their arrow on the string to shoot, in darkness, at the upright of heart.” Shevna and Yoaḥ, in their ambition and self-interest, were willing to undermine their leaders and endanger their entire community.

What are we to make of this complex and unsettling story? It serves as a potent reminder of the dangers of unchecked power, the corrupting influence of ambition, and the importance of integrity in leadership. Shevna's story is a cautionary tale about the consequences of betraying one's trust and prioritizing personal gain over the well-being of the community. It compels us to reflect on our own actions and the impact they have on those around us. Are we building walls and pillars of integrity, or digging graves of self-interest?

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