From Foes to Faithful: The Conversions of Israel's Historical Biblical Enemies and their Descendants (Sanhedrin 96b)

Appendix - The Humility of Israel's Leaders vs. the Arrogance of Non-Jewish Kings (Chullin 89a)

Outline

1. From Foes to Faithful: The Conversions of Israel's Historical Biblical Enemies and their Descendants (Sanhedrin 96b)

   1. Nebuzaradan’s Transformation: Witnessing the Miraculous and Embracing Judaism

   2. Five Notable Non-Jewish Biblical Enemies of Israel and Their Descendants Who Embraced Judaism: Naaman, Nebuzaradan, and the Descendants of Sisera, Sennacherib, and Haman

   3. Divine Debate Over Redemption: The Rejected Conversion of Nebuchadnezzar's Descendants (Jeremiah 51:9)

2. Appendix - The Humility of Israel's Leaders vs. the Arrogance of Non-Jewish Kings (Chullin 89a)

   1. The Aggadic Teachings of R' Eliezer ben Yosei: Insights Worthy of Close Attention

   2. Biblical Jewish Leaders Maintain Humility After Elevation to Greatness: Abraham, Moses, Aaron, and David

   3. …In Contrast, Biblical Non-Jewish Leaders Become Arrogant When Elevated to Greatness: Nimrod, Pharaoh, Sennacherib, Nebuchadnezzar, and Hiram

The Passage

Sanhedrin.96b.7-9

Nebuzaradan’s Transformation: Witnessing the Miraculous and Embracing Judaism

Nebuzaradan,¹ after witnessing the miraculous boiling blood of the prophet Zechariah ben Jehoiada,² questioned whether further killing was necessary for atonement.

When the blood ceased boiling after his plea, he realized the gravity of his own sins, deserted³ his army, sent a final will (פורטיתא) to his family, and converted to Judaism.⁴

קרב לגביה, אמר:

זכריה, זכריה!

טובים שבהן איבדתים

ניחא לך דאיקטלינהו לכולהו?!

מיד נח

הרהר תשובה בדעתיה

אמר:

מה הם, שלא איבדו אלא נפש אחת -- כך

ההוא גברא, מה תיהוי עליה?!

ערק

שדר פורטיתא לביתיה,

ואיתגייר

Nebuzaradan approached the blood and said:

Zechariah! Zechariah!

the worthy among them I killed on your behalf.

Is it satisfactory for you that I kill them all?!

Immediately the boiling ceased.

Nebuzaradan contemplated repentance.

He said:

If they, who caused only one person to perish, gained atonement only after all this killing,

then with regard to that man, referring to himself, what will be required for him to gain atonement?!

He deserted his army

and dispatched a last will to his house

and converted.

Five Notable Non-Jewish Biblical Enemies of Israel and Their Descendants Who Embraced Judaism: Naaman, Nebuzaradan, and the Descendants of Sisera, Sennacherib, and Haman

A baraita states that several prominent non-Jewish biblical enemies of Israel or their descendants converted to Judaism:⁵

1. Naaman (an Aramean general; c. 9th century BCE) became a ger toshav.⁶

2. Nebuzaradan converted to Judaism.⁷

3. Descendants of Sisera (c. 12th century BCE) studied Torah in Jerusalem.⁸

4. Descendants of Sennacherib (c. 700 BCE) taught Torah publicly. The Talmud identifies these descendants as Shemaya and Avtalyon (c. 1st century BCE).

5. Descendants of Haman (c. 5th century BCE) studied Torah in Bnei Brak.

תנו רבנן

1. נעמן --

   1. גר תושב היה

2. נבוזר־אדן --

   1. גר צדק היה

3. מבני בניו של סיסרא --

   1. למדו תורה בירושלים

4. מבני בניו של סנחריב --

   1. לימדו תורה ברבים

      1. ומאן נינהו?

      2. שמעיה ואבטליון

5. מבני בניו של המן —

   1. למדו תורה בבני ברק

The Sages taught in a baraita:

1. Naaman the Aramean (see II Kings, chapter 5) —

   1. was a ger toshav, meaning that he accepted upon himself to refrain from idol worship but did not convert to Judaism.

2. Nebuzaradan —

   1. was a convert.

3. Among the descendants of Sisera (see Judges, chapter 4) —

   1. were those who studied Torah in Jerusalem.

4. Among the descendants of Sennacherib —

   1. were those who taught Torah in public.

      1. The Gemara asks: And who are they?

      2. The Gemara answers: They were Shemaya and Avtalyon.

5. Among the descendants of Haman —

   1. were those who studied Torah in Bnei Brak.

Divine Debate Over Redemption: The Rejected Conversion of Nebuchadnezzar's Descendants (Jeremiah 51:9)

The baraita continues: God sought to have the descendants of Nebuchadnezzar⁹ ( c. early 6th century BCE.) convert to Judaism as well.¹⁰

However, the ministering angels (מלאכי השרת) objected, rhetorically questioning if the [descendants of] one who destroyed the First Temple (“God's House”) should be allowed to convert.

The Talmud sees this debate reflected in Jeremiah 51:9: “We have healed Babylonia, but she is not healed”, which Ulla homiletically interprets as referring to Nebuchadnezzar (as none of his descendants converted).

ואף מבני בניו של אותו רשע

ביקש הקדוש ברוך הוא להכניסן תחת כנפי השכינה

אמרו מלאכי השרת לפני הקדוש ברוך הוא:

רבונו של עולם!

מי שהחריב את ביתך, ושרף את היכלך

תכניס תחת כנפי השכינה?!

היינו דכתיב: רפינו את בבל ולא נרפתה

עולא אמר: זה נבוכדנצר

And even among the descendants of that wicked person, Nebuchadnezzar,

were those whom the Holy One, Blessed be He, sought to bring beneath the wings of the Divine Presence and have them convert.

The ministering angels said before the Holy One, Blessed be He:

Master of the Universe!

The one who destroyed Your House and burned Your Sanctuary,

will You introduce him beneath the wings of the Divine Presence?!

The Gemara explains: That is the meaning of that which is written: “We have healed Babylonia, but she is not healed” (Jeremiah 51:9).

Ulla says: This verse is a reference to Nebuchadnezzar, none of whose children converted.

Appendix - The Humility of Israel's Leaders vs. the Arrogance of Non-Jewish Kings (Chullin 89a)

Chullin.89a.5-7

The Aggadic Teachings of R' Eliezer ben Yosei: Insights Worthy of Close Attention

R' Yoḥanan, citing R' Elazar ben Shimon, states that the aggadic interpretations of R' Eliezer ben Yosei should be carefully heeded.¹¹

אמר רבי יוחנן, משום רבי אלעזר בר' שמעון:

כל מקום שאתה מוצא דבריו של רבי אליעזר בנו של רבי יוסי הגלילי בהגדה

עשה אזניך כאפרכסת

R' Yoḥanan says in the name of R' Elazar, son of R' Shimon:

Any place where you find the statements of R' Eliezer, son of R' Yosei HaGelili, in reference to aggada,

make your ears like a funnel [ka’afarkeset], i.e., be receptive to his words.

Biblical Jewish Leaders Maintain Humility After Elevation to Greatness: Abraham, Moses, Aaron, and David

R' Eliezer ben Yosei homiletically interprets Deuteronomy 7:7, where God expresses His “desire” (חושקני) for the Jewish people not because of their greatness, but because they humble¹² themselves even when given “greatness”.¹³

Examples of such Jewish leaders are given from the Bible:

1. Abraham: Despite being granted greatness, he declared, “I am but dust and ashes” (Genesis 18:27).

2. The two brothers Moses and Aaron: Moses humbly said, “And what are we?!” (Exodus 16:7).

3. David: He expressed, “I am a worm, and no man” (Psalms 22:7).

(דברים ז, ז) "לא מרבכם מכל העמים חשק ה' בכם וגו'"

אמר להם הקדוש ברוך הוא לישראל:

חושקני בכם,

שאפילו בשעה שאני משפיע לכם גדולה

אתם ממעטין עצמכם לפני

נתתי גדולה

1. לאברהם --

   1. אמר לפני (בראשית יח, כז): "ואנכי עפר ואפר"

2. למשה ואהרן --

   1. אמר (שמות טז, ז): "ונחנו מה"

3. לדוד --

   1. אמר (תהלים כב, ז): "ואנכי תולעת ולא איש"

As R' Eliezer interpreted the verse: “Not because you are more in number than any people did the Lord desire you and choose you, for you were the fewest of all peoples” (Deuteronomy 7:7), as follows:

God said to the Jewish people:

I desire you,

since even at a time that I bestow greatness upon you,

you diminish, i.e., humble, yourselves before Me.

I granted greatness

1. to Abraham,

   1. yet he said before Me: “And I am but dust and ashes” (Genesis 18:27).

2. I granted greatness to Moses and Aaron,

   1. yet Moses said of the two of them: “And what are we” (Exodus 16:7).

3. I granted greatness to David,

   1. yet he said: “But I am a worm, and no man” (Psalms 22:7).

…In Contrast, Biblical Non-Jewish Leaders Become Arrogant When Elevated to Greatness: Nimrod, Pharaoh, Sennacherib, Nebuchadnezzar, and Hiram

In contrast, Biblical non-Jewish leaders reacted arrogantly when elevated. The following Biblical figures are listed as examples:

1. Nimrod (c. 23rd–21st century BCE): Built a city and tower to challenge heaven (Genesis 11:4).¹⁴

2. Pharaoh (of the Exodus, c. 15th-13th century BCE): Dismissed God, asking, “Who is YHWH?!” (Exodus 5:2).

3. Sennacherib (c. 700 BCE): Mocked God’s power (II Kings 18:35).

4. Nebuchadnezzar (c. early 6th century BCE): Claimed, “I will ascend above the clouds” (Isaiah 14:14).

5. Ḥiram (c. 10th century BCE): Boasted, “I sit in the seat of gods” (Ezekiel 28:2).¹⁵

אבל עובדי כוכבים אינן כן

נתתי גדולה

1. לנמרוד --

   1. אמר (בראשית יא, ד): "הבה נבנה לנו עיר"

2. לפרעה --

   1. אמר (שמות ה, ב): "מי ה'"

3. לסנחריב --

   1. אמר (מלכים ב יח, לה): "מי בכל אלהי הארצות וגו'"

4. לנבוכדנצר --

   1. אמר (ישעיהו יד, יד): "אעלה על במתי עב"

5. לחירם מלך צור --

   1. אמר (יחזקאל כח, ב): "מושב אלהים ישבתי, בלב ימים"

But the gentile nations of the world are not so.

I granted greatness

1. to Nimrod,

   1. yet he said: “Come, let us build a city and a tower, with its top in heaven, and let us make for ourselves a name” (Genesis 11:4).

2. I granted greatness to Pharaoh,

   1. yet he said: “Who is YHWH” (Exodus 5:2).

3. I granted greatness to Sennacherib,

   1. yet he said: “Who are they among all the gods of the countries that have delivered their country out of my hand, that the Lord should deliver Jerusalem out of my hand” (II Kings 18:35).

4. I granted greatness to Nebuchadnezzar,

   1. yet he said: “I will ascend above the heights of the clouds” (Isaiah 14:14).

5. I granted greatness to Ḥiram, king of Tyre,

   1. yet he said: “I sit in the seat of God, in the heart of the seas” (Ezekiel 28:2).

1. נבוזראדן - “the captain of Nebuchadnezzar's bodyguard”; c. early 6th century BCE.

2. While destroying the First Temple in year 587 BCE; this talmudic story appears at the end of a longer story, which I haven't quoted.

3. ערק - literally: “fled”.

4. Compare Wikipedia, “Deathbed conversion":

A deathbed conversion is the adoption of a particular religious faith shortly before dying. Making a conversion on one's deathbed may reflect an immediate change of belief, a desire to formalize longer-term beliefs, or a desire to complete a process of conversion already underway.

Claims of the deathbed conversion of famous or influential figures have also been used in history as rhetorical devices.

For more talmudic stories of purported historical conversions to Judaism, see my recent series “Hillel’s Three Converts: Lessons in Patience, the Oral Torah, and the Golden Rule (Shabbat 31a)“, final part here.

5. Note: the approximate dates I give in parentheses are for the biblical figures themselves, not for their descendants.

6. On this technical halachic status, see Wikipedia, “Ger toshav“:

Ger toshav (Hebrew: גר תושב, "foreigner" or "alien" + toshav: "resident", literally: "resident alien") is a halakhic term used in Judaism to designate the legal status of a non-Jew living in the Land of Israel who does not want to convert to Judaism but agrees to observe the Seven Laws of Noah, a set of imperatives which, according to the Talmud, were given by God as a binding set of universal moral laws for the "sons of Noah"—that is, all of humanity.

A ger toshav, especially one who decides to follow the Noahic covenant out of religious belief rather than ethical reasoning, is commonly deemed a "Righteous Gentile" (Hebrew: חסיד אומות העולם, Chassid Umot ha-Olam: "Pious People of the World"), and is assured of a place in the World to Come (Olam Ha-Ba).

7. גר צדק; as mentioned in the previous section.

8. The implication is that they converted, before studying Torah. Especially since according to halacha, Torah study by a non-Jew is technically punishable by death. The same implication applies for the next two ‘descendants’ in the list.

9. אותו רשע - “that wicked person”; Nebuchadnezzar of often referred to in the Talmud with this dysphemism.

Nebuzaradan—mentioned earlier—was his general.

10. Like the descendants of the previous biblical wicked non-Jews.

The phrase used here is that God sought “to bring them beneath the wings of the Shekhina” (להכניסן תחת כנפי השכינה). This is a common talmudic idiom for conversion to Judaism, as I noted in my recent piece, mentioned also earlier:

תחת כנפי השכינה - “entering under the wings of the Shekhina”. This is a common talmudic idiom to mean “to convert to Judasim”; it's used also in the next section.

11. “make your ears like a funnel”.

The word used here for funnel is אפרכסת - from Greek prókhoos: “ewer for pouring water upon the hands of guests”; it typically had a narrow neck, a wide body.

12. ממעטין עצמכם - literally: “lessen yourselves”.

13. גדולה - i.e elevated.

14. See Wikipedia, “Tower of Babel“, sections “Historicity“ and “Later literature“:

Elsewhere in Genesis, it is stated that Babel formed part of Nimrod's kingdom, which is located in Lower Mesopotamia.

The Bible does not specifically mention that Nimrod ordered the building of the tower, but many other sources have associated its construction with him […]

Josephus […] wrote that it was Nimrod who had the tower built and that Nimrod was a tyrant who tried to turn the people away from God […]

According to Josephus and Pirkei DeRabbi Eliezer it was mainly Nimrod who persuaded his contemporaries to build the Tower, while other rabbinical sources assert, on the contrary, that Nimrod separated from the builders.

15. The king of Tyre there is unnamed. See Wikipedia, “Ezekiel 28“, section “Against the Ruler of Tyre (28:1-19)“:

This part contains an oracle against the ruler (negid; "prince") of Tyre (verses 1–10) and a lament over the destruction of the king (melek) of Tyre (verses 11–19) […]

"Prince" (נָגִיד): the Hebrew word has a meaning of "ruler", "leader" of people, tribal "chief", a nobleman.

The "king" in verse 12 is referring to the same person.

The leader of Tyre is judged for his pride and self-deification.

During Ezekiel's time (c. early 6th century BCE), this leader would have been the Tyrian king Ittobaal III (אתבעל).

However, the Talmud assumes that this king’s name was Ḥiram (חירם). Historically speaking, there were two kings of Tyre named Ḥiram, see Wikipedia, “King of Tyre“:

1. Hiram I - 980–947 BCE - Contemporary of David and Solomon

2. Hiram II - 739–730 BCE - Also paid tribute to Tiglath-Pileser III

Hiram II is not mentioned by name in the Bible. The biblical Hiram referred to is Hiram I, the king of Tyre who was a contemporary of Kings David and Solomon. Hiram I is described as a major ally of Solomon, providing materials and craftsmen for the construction of the First Temple in Jerusalem (1 Kings 5, 7; 2 Chronicles 2).

There is no clear reference in the biblical text to a Hiram II, who ruled Tyre in the 8th century BCE. The Bible does mention Tyrian rulers later on, especially in prophetic books, but without specifying their names.

The Talmud may have interpreted "Ḥiram" as a generic royal title for the rulers of Tyre, akin to how "Pharaoh" functioned as a royal title in Egypt.