7 min read

The Butcher of Jerusalem Who Repented Over Boiling Blood

Nebuchadnezzar's butcher storms the ruined Temple, finds a murdered prophet's blood still boiling, and the cruelest killer of the exile breaks and converts.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The General Who Could Not Be Refused
  2. A Stain That Had Waited Two Hundred Years
  3. I Will Appease You
  4. The Cruelest Man Breaks First

The king would not go in. Nebuchadnezzar sat on his horse outside the broken Temple and would not cross the threshold, because something in that ruined house frightened the man who had ordered it burned. So the angel Michael came down. He took the horse by the bridle, slave to a king who was now lower than a slave, and led beast and rider up the steps and through the smoke into the Holy of Holies. The conqueror entered the most guarded room on earth not as a victor but as cargo, hauled in by a prince of heaven who walked on the ground like a servant so that the king could ride like a god he was not.

The General Who Could Not Be Refused

Nebuchadnezzar had a general for the killing, and the general's name was Nebuzaradan, captain of the guard. He had marched on Jerusalem with one order above all others. About the prophet Jeremiah the king had been precise. "Take him, and look well to him, and do him no harm; but do unto him even as he shall say unto thee." Everyone else was Nebuzaradan's to do with as he pleased, and what pleased him was thorough.

The strange thing was the prophet himself. Nebuzaradan kept finding Jeremiah where no protected man should be. He found him forcing his own head into the pillory beside the young men chained for the marching, and pulled him out. He found him later among the old men in their irons, sharing their shame, and pulled him out again. The general could not read it. He decided the prophet was one of three kinds of liar. A false prophet, since the city he had threatened for years had fallen and now he wept instead of crowning himself right. A man who hated his own life and went hunting for pain. Or a shedder of blood, because if the king's protected prophet kept walking into the slaughter, the king would hear of it and take it out of Nebuzaradan's own neck.

Jeremiah did not argue. He went on sliding his head in among the doomed, again and again, while the general kept fishing him back out.

A Stain That Had Waited Two Hundred Years

Then Nebuzaradan came into the inner court, where the priests served, and the floor was moving. On the bare rock of the courtyard a pool of blood seethed and turned over on itself, fresh and furious, as though a vein had opened under the stone that very hour. It had been churning there, the rabbis said, for more than two centuries.

It was the blood of Zechariah, son of Jehoiada the priest. He had stood in that same court and rebuked the people for abandoning God, and they had stoned him to death between the altar and the sanctuary, on the holiest ground they had. He died crying out for one thing. "May the Lord see and avenge." Then they left his blood where it fell. They did not cover it with dust as the Torah commands for the blood of a hunted deer or a slaughtered bird. They set it on the naked rock, and on the naked rock it stayed, refusing to be still, an accusation no rain could rinse away.

Nebuzaradan stood over the bubbling stain and demanded to know what it was. The priests told him it was sacrificial blood, the blood of bulls and lambs and rams spilled on the altar. The general did not believe them. He sent for animals, slaughtered them on the spot, and poured their blood beside the seething pool to compare. The two looked nothing alike. The sacrificial blood lay flat and dead. The other went on boiling.

I Will Appease You

He drew his sword and put the truth to them plainly. Tell him, or he would rake their flesh with iron combs. They broke. "He was a prophet, a priest, and a judge, who prophesied to us all the things you are now doing to us, and we rose up and killed him, and his blood has not rested since."

The general turned to the blood as though it could hear him, and it could. "I will appease you," he said.

So he began to feed it. He brought the great Sanhedrin and the lesser Sanhedrin to the edge of the pool and killed them over it, and the blood drank and went on boiling. He killed eighty thousand young priests in their first bloom over that one stain, until their blood ran across the court and reached the place where Zechariah lay buried, and still the surface heaved and would not settle. He stood ankle deep in a reckoning two hundred years overdue, and the prophet's blood took every drop he offered and asked for more.

The Cruelest Man Breaks First

Something in the butcher gave way. He looked at the blood that had swallowed a city and would not be filled, and he shouted at it like a man arguing with God. "What do you want? Shall your whole nation be wiped out on your account?"

And in that instant the heavens moved. The Holy One looked down at this pagan, this hireling killer who was here today and gone tomorrow, and saw that even he had reached the bottom of his cruelty and pitied the dying. If a man like that could be filled with mercy for these children, said the Holy One, how much more I, of whom it stands written that the Lord your God is a merciful God who will not fail you nor destroy you. A sign passed from heaven to the courtyard. The boiling stopped. The blood drew down into the stone and was absorbed at last in the place where it had waited, and the rock went quiet.

Nebuzaradan stood in the silence he had failed to buy with eighty thousand lives, and understood that the God whose house he had just burned had answered him and not the blade. The most efficient killer of the exile set down the work of slaughter. He turned away from the king who had sent him and from the gods of Babylon, and he gave himself to the God of the ruined Temple. The man who had filled Jerusalem with corpses became a Jew over the one stain he could not silence.


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Legends of the Jews 10:39Legends of the Jews

The familiar story centers on the Babylonian exile, the destruction of the First Temple in Jerusalem. It’s a bleak chapter in Jewish history. Nebuchadnezzar, the Babylonian king, sent his general Nebuzaradan to conquer Jerusalem. According to Legends of the Jews, compiled by Louis Ginzberg, Nebuchadnezzar gave Nebuzaradan very specific instructions regarding Jeremiah: "Take him, and look well to him, and do him no harm; but do unto him even as he shall say unto thee." He was to be treated with kindness, even deference! The rest of the population? Not so much. They were to face Nebuzaradan's pitiless cruelty.

Jeremiah, the prophet, wouldn't have it. He refused special treatment. He wanted to share the fate of his people. Imagine this: Jeremiah sees young men suffering in the pillory, a public display of humiliation. And what does he do? He places his own head in it! Nebuzaradan, following his orders, immediately removes him. Then, Jeremiah sees elderly men chained and suffering. Again, he joins them, sharing their shame and pain, until Nebuzaradan intervenes.

Why would he do this? What motivated this seemingly self-destructive behavior?

Nebuzaradan himself was baffled. He confronts Jeremiah, accusing him of being one of three things. First, "a prophesier of false things." After all, Jeremiah had prophesied the city's downfall for years, and now that it had come true, he was mourning! Shouldn't he be vindicated? Second, Nebuzaradan accuses him of being "a despiser of suffering," because despite Nebuzaradan's attempts to protect him, Jeremiah seemed to be actively seeking out pain. Was he indifferent to his own well-being? And finally, Nebuzaradan suggests he is “a shedder of blood” because the king had ordered him to protect Jeremiah. If Jeremiah insisted on putting himself in harm's way, Nebuzaradan feared the king would hear of it and punish him.

Nebuzaradan’s accusations are fascinating, aren’t they? He can’t understand Jeremiah's actions because he's viewing them through the lens of power and self-preservation. He simply cannot fathom that someone would willingly choose suffering to stand in solidarity with their community. But maybe that's the key. Maybe Jeremiah's actions weren't about despising suffering, but about embracing a shared destiny. He wasn't discrediting his own prophecies; he was living them.

Jeremiah's story challenges us. What does it truly mean to stand with those who are suffering? Is it enough to offer words of comfort, or does it require something more, a willingness to share in their pain, their humiliation, their vulnerability? It's a question worth pondering, especially in a world where it’s often easier to look away than to truly see.

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Midrash Tanchuma Buber, Vayeshev 15:1Midrash Tanchuma Buber, Vayeshev

Another interpretation of (Gen. 39:1): "And Joseph was brought down to Egypt." This is what Scripture says (Eccl. 10:7): "I have seen slaves upon horses." This refers to Nebuchadnezzar, who destroyed the Temple, for he did not enter into it because he was afraid. What did Michael do? He descended and seized his horse, and brought him into the Holy of Holies. And the Holy Spirit says (ibid.): "I have seen slaves upon horses", this is Nebuchadnezzar; "and princes walking like slaves upon the ground" (ibid.), this is Michael, as it is said (Dan. 10:21): "except Michael your prince."

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Legends of the Jews 10:3Legends of the Jews

Legends of the Jews turns to Nebuchadnezzar and the Holy Sanctuary.

The Legends of the Jews, that incredible collection of rabbinic tales compiled by Louis Ginzberg, recounts this period with so much depth.

Before the final, devastating blow of the Temple's destruction, there were smaller tragedies, precursors to the storm. One king was executed. Another was deported. Each loss chipped away at the nation's strength, its spirit.

Think about Nebuchadnezzar for a moment. This Babylonian king, the very one who would ultimately destroy Jerusalem, actually experienced a moment of…pity? After exiling Jehoiachin and a group of Jews, he felt something. He inquired if any other sons of Josiah, the righteous king, remained alive. (Legends of the Jews, naturally, dives deep into the personalities of these biblical figures.)

Only one was left: Mattaniah. Nebuchadnezzar, perhaps seeking some kind of karmic balance, renamed him Zedekiah. The name Zedekiah, from the Hebrew root tzedek, implies righteousness or justice. Nebuchadnezzar, it seems, hoped that Zedekiah would be a father to pious sons, a leader who would bring justice to his people.

But as Ginzberg points out, the name became an omen, a dark prophecy waiting to be fulfilled. Zedekiah's reign wasn't marked by righteousness, but by disaster. The very name meant to invoke piety instead became a symbol of the calamities that would befall the Jewish people during his time.

Isn't it fascinating how a simple name, a collection of sounds, can carry such weight? This story reminds us that history isn't just about dates and battles, but about the hopes, fears, and yes, even the names, that shape our destinies. It makes you wonder what names you're giving things in your own life, and the destinies they might carry.

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Pesikta DeRav Kahana 15:7Pesikta de-Rav Kahana

"How has the faithful city become a harlot" (Isaiah 1:21), a new city, a great city. Rabbi Pinchas in the name of Rabbi Hoshaya said: There were four hundred and eighty synagogues in Jerusalem, and each one had within it a Scripture school and a Mishnah school, a Scripture school for the Written Torah and a Mishnah school for the Mishnah, and Vespasian came up and destroyed them all, as it is written, "And he uncovered the covering of Judah" (Isaiah 22:8).

"She that was full of justice" (Isaiah 1:21), such as the Mishnah of Rabbi Chiyya, the Mishnah of Rabbi Hoshaya, and the Mishnah of Bar Kappara. "Righteousness lodged in her" (ibid.). Rabbi Yudah son of Rabbi Simon said: In his days no one ever lodged overnight in Jerusalem with iniquity in his hand. How so? The morning daily offering would atone for transgressions committed in the night, and the offering of the late afternoon would atone for transgressions committed in the day; so no one lodged in Jerusalem with iniquity in his hand. What is the reason? "Righteousness lodged in her" (ibid.).

"But now murderers" (ibid.) -- they became killers; they killed Uriah the priest, they killed Zechariah. Rabbi Yudan asked Rabbi Acha: Where did they kill Zechariah, in the court of Israel or in the court of the women? He said to him: Neither in the court of Israel nor in the court of the women, but in the court of the priests. And they did not treat his blood as the blood of a deer or the blood of a ram or the blood of a bird. There it is written, "Any man of the house of Israel, or of the strangers that sojourn among them, who hunts any beast or bird that may be eaten shall pour out its blood and cover it with dust" (Leviticus 17:13). But here, "For her blood is in the midst of her; she set it upon the bare rock" (Ezekiel 24:7). Why so? "That it might cause fury to come up to take vengeance, I have set her blood upon the bare rock" (Ezekiel 24:8).

Seven transgressions Israel committed on that day: they killed a priest, a prophet, and a judge; they shed innocent blood; they profaned the Name; they defiled the courtyard; and it was the Day of Atonement that fell on a Sabbath. And when Nebuzaradan came up, the blood began to seethe. He said to them, "What is the nature of this seething blood?" They said to him, "It is the blood of bulls, lambs, and rams that we used to offer upon the altar." Immediately he sent and brought bulls, rams, and lambs and slaughtered them before it, and still the blood seethed. When they did not confess to him, he took them and hanged them on the gallows. They said, "Since the Holy One, blessed be He, seeks to demand this blood from our hand, it is the blood of a priest, prophet, and judge, who used to prophesy to us all the things you are doing, and we rose against him and killed him." Immediately he took eighty thousand young priests and killed them over it, until the blood reached the grave of Zechariah. What is the reason? "They break out, and blood touches blood" (Hosea 4:2). And still the blood seethed.

At that moment he rebuked it, saying to it, "What do you want? Shall your whole nation be destroyed because of you?" At that moment the Holy One, blessed be He, was filled with mercy and said, "If this one, who is flesh and blood and cruel, here today and gone tomorrow, was filled with mercy upon My children, then I, of whom it is written, 'For the LORD your God is a merciful God; He will not fail you nor destroy you' (Deuteronomy 4:31), how much more so." At that moment the Holy One, blessed be He, gave a sign to that blood, and it was absorbed in its place.

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Midrash Tanchuma Buber, Vayikra 8:1Midrash Tanchuma Buber, Vayikra

"And the LORD spoke to Moses, saying: When a soul sins, etc." (Leviticus 4:1–2). Let our master teach us: What is the law regarding a person entering the Temple Mount with his staff and with his money-belt? Thus our Rabbis taught: A person may not enter the Temple Mount with his staff, or with his money-belt, or with the dust upon his feet, so that he not conduct himself toward it with frivolity, even in its destruction.

The Holy One, blessed be He, said: "You shall keep My Sabbaths and revere My Sanctuary; I am the LORD" (Leviticus 26:2). And what did [Scripture] see [fit] to liken the keeping of the Sabbath to the Sanctuary? Thus did Rabbi Hiyya the Great teach: Just as the keeping of the Sabbath is forever, so too the reverence for the Sanctuary is forever.

And Solomon cried out: "The place of judgment, there is wickedness" (Ecclesiastes 3:16). Solomon foresaw how the wicked would pervert [justice] in the Sanctuary. Solomon said: The place where the Sanhedrin would sit and judge cases of capital law, [and cases of monetary law,] and cases of lashes, and cases of impurity and purity, they defile it.

See what is written: "Then all the officers of the king of Babylon came and sat in the Middle Gate: Nergal-sarezer, Samgar-nebo, Sarsechim the Rab-saris, etc." (Jeremiah 39:3). "Because of Mount Zion, which lies desolate; foxes walk upon it" (Lamentations 5:18). The Holy One, blessed be He, said to him: You read out those who entered, but you do not read out those who went out. "The place of righteousness, there is wickedness" (Ecclesiastes 3:16). "Should priest and prophet be slain in the Sanctuary of the LORD?" (Lamentations 2:20). Behold, the blood of Zechariah cast upon the stones, as it is said: "For her blood is in her midst; she set it upon the bare rock" (Ezekiel 24:7).

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