DIVERGENCES IN CALENDAR-RECKONING IN EPHRAIM AND JUDAH *)

BY

S. TALMON Jerusalem (Isr.)

This essay deals with alterations in calendar-reckoning effected by Jeroboam g as reported in 1 Kings xii. It will be shown that the changes introduced helped to bring about the separation of Ephraim from Judah in matters social and religious. Jeroboam's apparent innovation gains in importance when seen in relief against actions ascribed to Hezekiah and Josiah, kings of Judah; this entails a re- interpretation of certain passages in the books of Kings and Chronicles. Jeroboam's actions can fully be explained only in the light of David's policy. In order to evade an imminent struggle for supremacy between the champions of the two rival towns Sichem and Hebron, capitals of the Ephraimite and Judaean territories respectively, king David had set up the newly-conquered Jebusite town of Jerusa- lem as the metropolis of the united kingdom. David's son Solomon followed in his father's steps, who had transferred the ark to Jerusa- lem, when he proclaimed the temple which he erected there the focal sanctuary of Yahweh worship. To enhance the unifying force of this temple Solomon bestowed exclusive rights to the priesthood upon the family of Zadok (1 Kings ii 35), who may have been pre- viously connected with a local cult, as has been conjectured 1). At the same time he expelled rival priests, such as the house of Ebiathar (ibid. vv. 26-27). It is accepted by the Biblical historiographers that in the time of Solomon Jerusalem was the pivot around which rotated the main aspects of public life in Israel: 1) Being the seat of the ruling dynasty the claims of Jerusalem

*) This paper was read in part to the Second International Congress for the Study of the Old Testament, held at Strasbourg in August, 1956. 1) A. BENTZEN,in: Festskrift of the University of Copenhagen. vol. X (1931), as quoted by J. PEDERSEN,Israel, vol. III-IV. p. 155. 1940 - H. H. ROWLEY, "Zadok and Nehushtan", JBL LVIII (1939) pp. 113-141. 49 to supremacy in the state were uncontested. Around it centered the network of administration and judicial organization. (2 Sam. xv 2; 1 Kings iii 16ff.). 2) Worship was concentrated in the temple in Jerusalem and was supervised by the sole representatives of the cult of Jahweh, Zadok the high priest and his family. The central position of Jerusalem was visibly manifested in the annually-recurring three festivals of ascent to the Temple, events which were the culmination of the Israelite farmer's life. One is therefore justified in saying that by the end of Solomon's reign Jerusalem constituted one of the most unifying elements in the social structure of the Hebrew nation. These considerations must perforce have influenced the thoughts and actions of Jeroboam I, who was called upon by the house of Joseph to reduce the Davidic dynasty that symbolized the supremacy of the tribe of Judah in national affairs. It has been repeatedly pointed out that Jeroboam's actions were explicitly directed towards the restoration of political, social and religious conditions which had been prevalent in Israel before the establishment of a united kingdom under David. One of Jeroboam's first acts of sovereignty, following closely upon his open revolt against Rehoboam and his election as king over the northern tribes, was the break with Jerusalem and the re-establish- ment of Sichem as the capital of the new kingdom. This stroke shat- tered the centralized administration of public affairs, carefully built up by Solomon. But Jeroboam knew that further steps were required to cement the recently-won independence. In order to estrange the Ephraimites from Jerusalem, which latter was bound up with the dynasty of David, a break with Solomon's temple was imperative. The custom of sacrificing in Jerusalem had to be abolished. Above all there had to be found a means of cutting off the northern tribes from the con- tact with Judah and its capital, which manifested itself again and again in the time-honoured institution of ascent to the Temple. Scripture tells us that "Jeroboam said in his heart: "Now shall the kingdom return to the house of David. If this people (i.e. the northern tribes) go up to offer sacrifices in the house of the Lord at Jerusalem, then shall the heart of this people return again unto their lord, even unto Rehoboam king of Judah; and they shall kill me, and return to Rehoboam King of Judah" (1 Kings xii 26-27).