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Jabesh-Gilead Walked All Night to Take Saul Off the Wall

The men of Jabesh-Gilead still had their right eyes because of Saul. When his body went up on the wall at Beth-shan, they came for it.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. Seven Days to Find an Army
  2. Saul Came In From the Field
  3. The Wall at Beth-shan
  4. All the Valiant Men Arose
  5. David Carried the Coffin Through Every Tribe

Nahash the Ammonite camped outside Jabesh-Gilead and sent in his terms. Surrender, and he would put out the right eye of every man in the town.

Jabesh-Gilead Walked All Night to Take Saul Off the Wall Click for full size

He had done it to the other cities east of the Jordan and he had a reason. A man in the line holds his shield across his left side, and his left eye goes behind it. Take his right eye and he can still farm, still father children, still pay tribute, and never stand in a battle line again. Nahash was not in a rage. He was manufacturing a permanent condition.

He wanted something else from those towns as well. He made them bring out their Torah scrolls so he could cut one line out of each of them, the line that says no Ammonite may enter the assembly of the Lord. He handed the scrolls back with the hole in them.

Seven Days to Find an Army

The elders of Jabesh asked for seven days to send for help, and Nahash, who did not believe anyone was coming, gave it to them.

The messengers went out city by city with the terms, and in every city the people heard the terms and wept. That was the whole response. A town would fill with crying and the messengers would move on to the next town and it would happen again.

Saul Came In From the Field

Saul was behind his oxen when the news reached his town. He came in at the end of the day and found the streets full of people in tears and asked what had happened, and when they told him a divine fury came over him.

He killed his oxen where they stood, cut them into pieces, and sent the pieces out through Israel with a message that whoever did not come armed to the Jordan by morning would find his own cattle handled the same way. They came. He counted them at Bezek, seven hundred thousand men, and seventy thousand more out of Judah.

He had sent word ahead to Jabesh, and he had put a time on it. He would break the siege before sunrise, so that the sun coming up would find the thing already done.

He crossed the Jordan and marched the whole night. He split the army into three columns and came at the Ammonite camp from three sides in the dark, before anyone in it was awake enough to form a line, and Nahash died in the fighting with his men scattering around him.

Afterward the crowd turned on the men who had said Saul would never amount to a king, and asked for them by name. Saul would not have it. Nobody in Israel dies today, he said. Go and eat.

The Wall at Beth-shan

He lost the last battle on Mount Gilboa and his sons went down with him. The Philistines came through the field afterward and found the bodies.

They stripped his armor and put it in the house of their gods. They sent the announcement around their temples so every city would hear it the same week. Then they took the body of the king of Israel to Beth-shan and fastened it to the city wall, high up, where the road ran, so that everyone crossing that valley for as long as it lasted would look up and see what was left of him.

All the Valiant Men Arose

In Jabesh-Gilead they heard about the wall.

The men of that town asked each other one question. Are we not obligated to the man who took us out of the hands of the Ammonites? Then all the fighting men of the city got up, went out at dusk, and walked through the night to Beth-shan, which was the second night march in that story and the only one nobody ordered.

They took him down off the wall, and his sons with him, and carried the bodies home. They burned them, and buried the bones under the tamarisk tree in Jabesh, and fasted seven days.

There was nothing in it for them. A dead king cannot lift a siege or remember a favor or say anything at all about what you did with his body, which is exactly why the rabbis gave that night walk its own name. Chesed shel emet, true kindness, the kind performed for someone who has no way to pay it back.

David Carried the Coffin Through Every Tribe

When David heard, he sent messengers to Jabesh to bless them for what they had done to their lord.

Later he crossed the Jordan himself with the elders and the nobles of Israel and went to Jabesh to bring the bones home. They found them under the tamarisk, and no worm had touched a single one of them. They put them into a coffin and started back.

David did not take the shortest road. He had the coffin carried into the territory of one tribe and then the next and then the next, through every border in the country, and in each one the people came out to meet it, men and their wives and their sons and their daughters, and did for Saul what the men of Jabesh had done, so that no tribe in Israel would be left holding an unpaid obligation to a dead king. Only then did the coffin go into the ground in Benjamin, in his father's country, near Jerusalem.

And when God saw that the whole nation had done it, the compassion came back, and the rain came with it, and fell on a land that had not had any for a long time.


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From the tradition

Sources

5 sources

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.

Midrash Shmuel 14:7Midrash Shmuel

Translation of the source text.Midrash Shmuel, Krakow 1893, Public Domain, on Sefaria · CC-BY-SA

"(And Nahash) [And Nahash] the Ammonite came up, etc., and Nahash said (to them) [to them], etc." (1 Samuel 11:1). Rabbi Levi, and Rabbi Simon, and the Rabbis [interpreted this]. Rabbi Levi said: These are the slingers and the archers of Israel, who are the delight of the eyes of Israel, as you say, "armed with the bow" (Psalms 78:9). And Rabbi Simon said: This is the Sanhedrin of Israel, who are the eyeball of Israel, as you say, "And it shall be, if it be done in error by the eyes of the congregation, etc." (Numbers 15:24). And the Rabbis say: This is the Torah scroll. Nahash the Ammonite said to them: Bring me a Torah scroll, and I will uproot from within it, "No Ammonite shall enter" (Deuteronomy 23:4). ["On this condition will I make a covenant with you, that you gouge out every right eye of yours."]

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Antiquities VI.5-6Antiquities of the Jews (Josephus)

Retold in our words. Read the original at the link below.Antiquities of the Jews, trans. William Whiston · Public Domain

Nahash, king of the Ammonites, had a signature atrocity: he gouged out the right eye of every man he conquered. The logic was military precision, with the left eye covered by a shield in battle, a one-eyed soldier was useless. He had already blinded and enslaved the Israelites east of the Jordan. Now he marched on the city of Jabesh-Gilead and offered its people a choice: surrender your right eyes, or be destroyed.

The people of Jabesh begged for seven days to seek help. Nahash, confident no one would come, granted it. Messengers spread across Israel, and every city that heard the news wept. But nobody moved. Then Saul came home from the fields and found his own city crying. When he learned why, a divine fury seized him. He slaughtered his oxen, cut them to pieces, and sent the pieces throughout Israel with a message: anyone who does not march to war will have this done to their cattle. Seven hundred thousand men assembled.

Saul divided his army into three columns, marched thirty furlongs through the night, and struck the Ammonite camp before sunrise. The slaughter was total. Nahash himself was killed. It was exactly the kind of victory Israel had wanted a king for.

Then came the moment that defined Saul's reign. And destroyed it. When the Philistines massed three hundred thousand infantry, thirty thousand chariots, and six thousand cavalry at Michmash, Israel's army melted away. Men hid in caves. Entire tribes fled across the Jordan. Saul waited at Gilgal for Samuel, who had ordered him to hold off for seven days before offering sacrifices. Saul waited. His soldiers deserted. On the seventh day, with the prophet still absent, Saul offered the sacrifices himself.

Samuel arrived immediately after. "Had you been obedient," the prophet said, "your dynasty would have lasted forever." Instead, for this single act of impatience, God would tear the kingdom from Saul's line. Meanwhile, Jonathan, Saul's son, and his armor-bearer secretly climbed a cliff face into a Philistine outpost that no one thought could be scaled. They killed twenty men in their sleep. Panic spread through the entire Philistine camp, soldiers from different nations turned on each other in the confusion, unable to tell friend from enemy. God sent an earthquake. The Philistines routed themselves. And Saul, who had lost God's favor, rode the victory his son had won.

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Pirkei DeRabbi Eliezer 17:6Pirkei DeRabbi Eliezer

Retold in our words. Read the original at the link below.Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London (1916) · CC-BY

Pirkei DeRabbi Eliezer turns to Saga of Saul.

The text asks, "Whence do we learn (the duty of) showing loving-kindness to mourners?" In other words, where in our tradition do we find the ultimate example of how to comfort those who grieve?

The answer? The men of Jabesh-Gilead.

You might be wondering, who were these people and what did they do? To understand their actions, we need a little context. Remember Saul, the first king of Israel? He wasn't perfect, but he was their king. And he had once saved them from utter humiliation at the hands of the Ammonites.

So, when Saul and his sons fell in battle, a truly devastating blow for the young nation, the men of Jabesh-Gilead felt a deep sense of obligation. They remembered Saul's past kindness. They declared, "Are we not bound to show loving-kindness to the man who delivered us from the disgrace of the sons of Ammon?" Their loyalty wasn't just a feeling; it was a call to action.

And what an action it was!

The Pirkei DeRabbi Eliezer continues, "All their mighty men arose and went all night to the walls of Beth-Shan." Beth-Shan was where the bodies of Saul and his sons had been disgracefully displayed by the victorious Philistines. Risking their own lives, these valiant men undertook a perilous journey under the cover of darkness. "They took the body of Saul and the bodies of his sons from the walls of Beth-Shan, as it is said, 'All the valiant men arose, and took away the body of Saul' (1 Chron. 10:12)." This wasn't a simple act of retrieving corpses. It was an act of defiance against the enemy, an act of profound respect for the fallen king, and, most importantly, an act of immense chesed (Lovingkindness). They risked everything to ensure Saul and his sons received a proper burial, restoring dignity in the face of defeat.

What does this story teach us? It's more than just an ancient tale. It can be as simple as offering a comforting word, or as brave as risking your own life. The key is to act with empathy, courage, and a deep sense of human connection. It’s a lesson that resonates just as powerfully today as it did centuries ago.

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Pirkei DeRabbi Eliezer 17:8Pirkei DeRabbi Eliezer

Retold in our words. Read the original at the link below.Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London (1916) · CC-BY

It turns out, this isn't just a modern custom. Pirkei DeRabbi Eliezer, a fascinating early medieval Jewish text, touches upon this very tradition. It points to the verse in Proverbs (31:6): "Give strong drink unto him that is ready to perish, and wine unto the bitter in soul." It suggests that offering sustenance, bread and wine specifically, is an age-old way to console those who are suffering.

The text doesn't stop there. It transitions to a story of kindness and divine reward, focusing on the men of Jabesh-Gilead. They risked everything to show respect to Saul and his sons after their tragic deaths.

What did they do? Well, after Saul and his sons were slain in battle, the Philistines hung their bodies on the city walls of Beth-shan. Learning of this, the valiant men of Jabesh-Gilead traveled all night to retrieve the bodies. They brought them back to Jabesh, cremated them, and buried their bones with honor. A truly brave and compassionate act.

In Pirkei DeRabbi Eliezer, God doesn't forget such acts of chesed (Lovingkindness), loving-kindness. God promises to reward them and their descendants in the future. And here's where it gets really interesting. The text connects this reward to the future ingathering of the exiles, a central theme in Jewish thought.

It says that when the Holy One, blessed be He, gathers Israel from the four corners of the world, the descendants of these compassionate people, specifically, the half-tribe of Manasseh who resided in Gilead, will be among the first to be brought back. The text draws on (Psalm 60:7) to support this: "Gilead is mine, and Manasseh is mine."

And it doesn't end there. The text continues to paint a picture of this future redemption, outlining the order in which the tribes will be gathered. After Manasseh comes Ephraim, referred to as "the defense of my head" in the same verse from Psalms. Finally, Judah will be gathered, described as "my scepter."

Think about the implications of this. It's not just about physical return to the land. It's about divine recognition of acts of kindness and the restoration of order and purpose.

It’s a beautiful reminder that our actions matter, that kindness has consequences, and that even in the darkest of times, hope for redemption remains. So, what kind of legacy are we building with our own acts of chesed?

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Pirkei DeRabbi Eliezer 17:13Pirkei DeRabbi Eliezer

Retold in our words. Read the original at the link below.Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London (1916) · CC-BY

It’s a concept that resonates deeply within Jewish tradition, and the story of King David’s actions after the death of Saul offers a powerful example.

The text we’re exploring today comes from Pirkei DeRabbi Eliezer, a fascinating work of Jewish literature that weaves together biblical narrative, aggadic expansions, and moral lessons. Here, we find David, the new king, taking a truly remarkable step. He gathers the elders and nobles of Israel, and they cross the Jordan River. Their destination? Jabesh-Gilead. Their mission? To retrieve the bones of Saul and his son Jonathan.

Think about that for a moment. Saul wasn't exactly David's biggest fan. He was, in fact, quite the adversary, consumed by jealousy and relentlessly pursuing David. Yet, despite all that history, David goes to great lengths to honor him.

What they find at Jabesh-Gilead is astonishing. No worm had touched the bones of Saul and Jonathan! This detail echoes the verse from Psalms (34:21): "He keepeth all his bones, not one of them is broken." It’s a powerful image, suggesting divine protection and perhaps even a hint of vindication.

They carefully place the bones in a coffin and carry them back across the Jordan, fulfilling the commandment, "And they buried the bones of Saul and Jonathan his son… and they performed all that the king commanded" (2 (Samuel 21:1)4). But David’s actions don’t stop there.

He orders that the coffin of Saul be brought to the border of every tribe. And as the coffin passes, the people, along with their families, come out to show chesed (Lovingkindness), loving-kindness, to Saul and his sons. The idea is that all of Israel should fulfill their obligation to show this essential act of human decency.

Think about the impact of this journey. Tribe after tribe, the people publicly honor the former king. This continues until they reach the border of Saul’s own possession, the land of Benjamin in Jerusalem, where, as the text says, "And they buried the bones of Saul and Jonathan his son in the country of Benjamin" (2 (Samuel 21:1)4), near Jerusalem.

But here's where the story takes a truly remarkable turn. According to Pirkei DeRabbi Eliezer, when the Holy One, blessed be He, saw that all of Israel had shown loving-kindness to Saul, He was immediately filled with compassion. As a result, He sent rain upon the land, fulfilling the verse, "And after that God was intreated for the land" (2 (Samuel 21:1)4).

Rain, in this context, isn’t just rain. It’s a symbol of divine favor, of blessing, and of renewal. It’s the result of collective acts of kindness and respect. The story paints a picture of a world where even in death, reconciliation and compassion can unlock blessings.

Perhaps it’s a reminder that even towards those we consider our adversaries, showing respect and kindness can have profound consequences. Maybe it’s a lesson about the power of collective action, of how a community united in compassion can bring about positive change. Or maybe, it’s simply a reminder that even after death, there is still an opportunity for healing and reconciliation. It’s a powerful message that continues to resonate across generations.

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