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Hezekiah Heard His Two Sons Mocking Him and Let Them Slip

Isaiah pushed him into the marriage. The king already knew what his sons would be, and he found out how right he was on a walk to the house of study.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. He Married a Woman He Was Afraid to Marry
  2. The Road to the House of Study
  3. What They Said About His Head
  4. He Let Them Slip
  5. Thistles in the Stead of Wheat
Hezekiah Heard His Two Sons Mocking Him and Let Them Slip Click for full size

He Married a Woman He Was Afraid to Marry

Hezekiah held out for years, and Isaiah kept coming back at him about it.

The king was not squeamish about marriage in general. He had seen something specific. His own prophetic spirit had shown him the sons he would father, and what it showed him was that their wickedness would be bad enough that their deaths would be better than their lives. A man carrying that around does not hurry to a wedding.

He gave in at the end and married the prophet's daughter, and he went into the marriage with a heavy heart. Two boys came out of it. Rabshakeh was the elder. Manasseh was the younger.

The Road to the House of Study

Hezekiah had inherited a kingdom his father stripped. Ahaz had shut the schools, sealed the Temple doors, and set up altars for foreign gods across Judah, and Hezekiah spent his reign undoing all of it. He reopened the academies. He made study compulsory in every town he held.

He also walked his own children there. They were small, the distance was more than their legs could manage, so he took one on each shoulder and carried them himself, a king going up the street with two boys riding on him.

They talked to each other over the top of his head, the way children do when they have forgotten there is a person underneath.

What They Said About His Head

The first one looked down and said their father's bald head would do nicely for frying fish on.

The second one improved it. That head, he said, would do better as an altar for offering sacrifices to idols.

Hezekiah stopped in the road.

The first boy had insulted him. The second had told him what he intended to be. Altars for foreign gods were the thing his father had planted through the whole country and the thing he had spent his reign pulling down, and the child on his left shoulder had just picked the practice up and turned it into a joke about his father's skull, at an age when he was still too small to walk to school.

He Let Them Slip

The rage came up in him and he let his sons slide off his shoulders.

Rabshakeh hit the ground and died there. Manasseh got up unhurt. It would have been better if the second boy had gone the way the first one did, because he was spared for nothing except murder, idol worship, and the rest of what he did afterward.

Hezekiah went home with one son.

Thistles in the Stead of Wheat

The sages had a set of proverbs for this, because the pattern was old before Hezekiah met it. A righteous man fathers a righteous man, and that is a graft that makes a whole fig tree. A wicked man fathers a wicked man, and what does the beetle bring forth but ticks worse than itself. A wicked man fathers a righteous man, and out of the thorn comes the rose.

And a righteous man fathers a wicked one. For that they had two lines. Thistles will grow up in the place of wheat. Partridges hatch what does not resemble them and raise it anyway.

Manasseh took the throne at twelve and held it fifty-five years, longer than any other king of Judah. He put the high places back up. He built altars for the host of heaven inside the house of the Lord itself, which is to say he did exactly what he had proposed on his father's shoulders, on a larger surface. He filled Jerusalem with blood from one end to the other. When he came for the prophets, one of them was Isaiah, the old man who had pushed his father into that marriage, and whose daughter was his own mother.


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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 9:43Legends 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

King Hezekiah knew the feeling. He finally listened to the prophet Isaiah and took a wife – Isaiah's daughter, no less! A match made in, if not heaven, then at least in spiritually-minded circles. But Hezekiah wasn’t exactly thrilled.

Why? Because he had a prophetic inkling – a bad feeling, really – that any sons he fathered would be, shall we say, less than ideal. In fact, he feared their wickedness would make death seem like a preferable option.

His two sons, Rabshakeh and Manasseh, were nothing like their pious parents. Ginzberg, in his Legends of the Jews, really paints a picture here.

There’s this story about Hezekiah carrying his two little cherubs on his shoulders, heading to the Bet ha-Midrash – the house of study. Adorable. Except… he overhears their conversation.

One says, "Our father's bald head might do for frying fish." Ouch. The other one-ups him: "It would do well for offering sacrifices to idols." Double ouch! You can almost hear the blood draining from Hezekiah's face.

Enraged – and who wouldn't be? – Hezekiah lets them slip from his shoulders. Rabshakeh, poor kid, dies from the fall. Manasseh, however, survives. And this is where the story takes an even darker turn.

According to the tale, it would have been better if Manasseh had joined his brother. Why? Because he went on to commit murder, embrace idolatry, and commit all sorts of other "abominable atrocities," as the story puts it. Manasseh's reign is described in 2 Kings 21, and let's just say it isn't a glowing review.

This little anecdote, though seemingly harsh, really highlights a recurring theme in Jewish tradition: the heavy burden of leadership and the constant struggle against evil, even within one’s own family. It’s a stark reminder that good intentions and even prophetic insights don’t guarantee a smooth path, especially when free will enters the equation. What do you think – did Hezekiah have any other options?

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Shir HaShirim Rabbah 1:6Shir HaShirim Rabbah

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

A verse from Psalms (45:17): “Your sons will be in the stead of your fathers.” This seemingly simple statement kicks off a fascinating exploration of legacy and lineage, asking: What do we truly inherit? And how much of our parents' character shapes our own?

The Rabbis of the Midrash (rabbinic interpretive commentary) don't give us easy answers. They present a nuanced picture, suggesting that children can follow in their parents' footsteps – for good or ill – or they can deviate sharply. We see four possibilities laid out: a righteous person begetting a righteous person, a wicked person begetting a wicked person, a righteous person begetting a wicked person, and a wicked person begetting a righteous person. Each scenario, they say, is reflected in the Bible, in proverbs, and even in common sayings.

Take the case of a wicked person begetting a wicked person. The Midrash points to (Numbers 32:14): “Behold, you have risen in the stead of your fathers, a brood of sinful men.” Ouch. And the proverb cited is equally blunt: “As the ancient proverb says: From the wicked, wickedness will emerge" (I (Samuel 24:1)4). The commentary even throws in a colorful bit of common parlance: "What does the beetle bear? Ticks that are worse than it!" Pretty harsh. But it's not all doom and gloom. The Midrash also offers the hopeful image of a wicked person begetting a righteous one. For this, they turn to (Isaiah 55:13): “In the stead of a brier, a cypress will rise.” And the proverb? "From the thorn, a rose will emerge." Isn't that beautiful?

Then, the Midrash pivots to King Solomon, the son of King David. Here’s where it gets really interesting. Solomon, a king, son of a king; a wise man, son of a wise man; a righteous man, son of a righteous man; a nobleman, son of a nobleman. The Rabbis meticulously draw parallels between David and Solomon. David reigned for forty years; so did Solomon. David reigned over Israel and Judah; so did Solomon. David laid the foundations of the Temple; Solomon built the superstructure.

The list goes on. Both wrote books, recited songs, spoke words of wisdom, and even… said vanities. Yes, both David and Solomon, despite their greatness, acknowledged the fleeting nature of worldly pleasures, as reflected in (Ecclesiastes 1:2): “Vanity of vanities, said Kohelet; vanity of vanities, everything is vanity.” The Midrash is keen to emphasize that both men, despite their flaws, were touched by the Divine.

The comparison is so thorough that Rabbi Simon, quoting Rabbi Yonatan of Bet Guvrin in the name of Rabbi Yehoshua ben Levi, makes a bold claim: since we equate them in so many ways, we should equate them in all aspects. Just as David was forgiven for his sins, as it is stated in II (Samuel 12:13) ("The Lord has also put away your sin; you shall not die"), so too was Solomon. The Shekhinah, the Divine Presence, rested upon Solomon, inspiring him to write Proverbs, Ecclesiastes, and Song of Songs.

So, what does all this tell us? Is destiny predetermined by our parents' actions? Is there a fixed pattern? Not necessarily. Instead, the Midrash seems to be highlighting the complex interplay of inheritance, free will, and Divine influence. We are shaped by our upbringing, but we also have the power to choose our own path. We can be “in the stead of our fathers,” or we can forge a new legacy.

Perhaps the real message is this: we are all part of a chain, a continuum of generations. We inherit the good and the bad, the triumphs and the failures. But what we do with that inheritance – that's up to us. And that, perhaps, is the most profound legacy of all.

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