According to the Jewish tradition Alexander visited the city
of Jerusalem and paid homage to the high priest (e.g. the passage below). None
of these has a basis in fact, Alexander passed by Palestine while he
concentrated on taking Tyre before moving to Egypt. However, the figure of
Alexander looms large in the Jewish tradition.
And when he understood that he was not far from the city, he
went out in procession, with the priests and the multitude of the citizens. The
procession was venerable, and the manner of it different from that of other
nations. It reached to a place called, which name,translated into Greek, signifies
a prospect, for you have thence a prospect both of Jerusalem and of the temple.
And when the Phoenicians and the Chaldeans that followed him thought they
should have liberty to plunder the city, and torment the high priest to death,
which the king's displeasure fairly promised them, the very reverse of it
happened; for Alexander, when he saw the multitude at a distance, in white
garments, while the priests stood clothed with fine linen, and the high priest
in purple and scarlet clothing, with his mitre on his head, having the golden
plate whereon the name of God was engraved, he approached by himself, and
adored that name, and first saluted the high priest. The Jews also did all
together, with one voice, salute Alexander, and encompass him about; whereupon
the kings of Syria and the rest were surprised at what Alexander had done, and
supposed him disordered in his mind. However, Parmenio alone went up to him,
and asked him how it came to pass that, when all others adored him, he should
adore the high priest of the Jews? To whom he replied, “I did not adore him,
but that God who hath honored him with his high priesthood; for I saw this very
person in a dream, in this very habit, when I was at Dios in Macedonia, who,
when I was considering with myself how I might obtain the dominion of
Asia,exhorted me to make no delay, but boldly to pass over the sea thither, for
that he would conduct my army, and would give me the dominion over the
Persians; whence it is that, having seen no other in that habit, and now seeing
this person in it, and remembering that vision, and the exhortation which I had
in my dream, I believe that I bring this army under the Divine conduct, and
shall therewith conquer Darius, and destroy the power of the Persians, and that
all things will succeed according to what is in my own mind.”
The most important thing which the Jewish tradition claims
was given to them by Alexander was a respect for their rights. The allowance of
a continued cultural and legal tradition was common for many of the successor
Kingdoms and was likely instituted by Ptolemy in the region when he took
control. We can see the tradition confirmed when Antiochus III takes the city.
Alexander:
And as he was then glad, he dismissed the multitude for the
present; but the next day he called them to him, and bid them ask what favours
they pleased of him; whereupon the high priest desired that they might enjoy
the laws of their forefathers, and might pay no tribute on the seventh year. He
granted all they desired. And when they entreated him that he would permit the
Jews in Babylon and Media to enjoy their own laws also, he willingly promised
to do hereafter what they desired. And when he said to the multitude,that if
any of them would enlist themselves in his army, on this condition, that they
should continue under the laws of their forefathers, and live according to
them, he was willing to take them with him, many were ready to accompany him in
his wars.
Antiochus III:
all Asia, the Jews as well as the inhabitants of Celesyria, suffered greatly,
and their land was greatly devastated. (130) For while he was at war with
Ptolemy Philopater 45 and with his son, who was called Epiphanes, 46 it turned
out that these nations suffered equally, both when he was defeated and when he
was victorious. They were very much like a ship in a storm which is tossed by
the waves on both sides, for they found themselves in the middle between
Antiochus’s successes and the change to adversity. (131) But at length, when
Antiochus had beaten Ptolemy, he seized Judea. When Philopater was dead, 47 his
son sent out a great army under Scopas, the general of his forces, against the
inhabitants of Celesyria. He took many of their cities, and in particular our
nation, (132) which, when he attacked it, went over to him. Yet was it not long
afterward that Antiochus overcame Scopas, in a battle fought at the sources of
the Jordan (River), and destroyed a great part of his army. (133) But
afterward, when Antiochus subdued those cities of Celesyria which Scopas had
gotten into his possession, including Samaria, the Jews, of their own accord,
went over to him and received him into the city [Jerusalem], and gave plentiful
provision to all his army and to his elephants, and readily assisted him when
he besieged the garrison which was in the citadel of Jerusalem. (134) For this
reason, Antiochus thought it but just to reward the Jews’ diligence and zeal in
his service. So he wrote to the generals of his armies and to his friends, gave
testimony to the good behavior of the Jews towards him, and informed them what
rewards he had resolved to bestow on them for their behavior.
(135) I will set down presently the epistles themselves
which he wrote to the generals concerning them, but will first produce the
testimony ofPolybius of Megalopolis 48 for thus does he speak, in the sixteenth
book of his history: “Now Scopas, the general of Ptolemy’s army, went in haste
to the upper parts of the country, 49 and in the wintertime overthrew the
nation of the Jews.” (136) In the same book, he also says that “when Scopas was
defeated by Antiochus, Antiochus received Batanea, Samaria, Abila, and Gadara.
50 A short time afterwards, there came over to him those Jews who lived near the
temple called Jerusalem, 51 concerning which, although I have more to say,
particularly concerning the presence of God connected with that temple, yet I
put off that account until another opportunity.” (137) This it is which
Polybius relates. But we will return to the main subject of the narrative after
we have first produced the epistles of king Antiochus. King Antiochus to
Ptolemy, 52 Sends Greeting.
(138) “Since the Jews, upon our first entrance into their
country demonstrated their friendship towards us…. (140) ...we have determined,
on account of their piety towards God, to bestow on them a pension for their
sacrifices of animals that are fit for sacrifice, for wine, oil, and
frankincense, the value of twenty thousand pieces of silver, and sacred artabae
53 of fine flour, with one thousand four hundred and sixty medimni 54 of wheat
and three hundred and seventy-five medimni of salt. (141) These payments I
order to be fully paid to them, as I have sent orders to you. I also order the
work on the temple and the porticoes finished and anything else that ought to
be rebuilt. For the materials of wood, let them be brought out of Judea itself
and out of the other countries and out of Lebanon tax free, and the same shall
be done regarding those other materials which will be necessary in order to
render the temple more glorious. (142) Let all of that nation live according to
the laws of their own country. And let the senate, the priests, the scribes of
the temple, and the sacred singers be relieved from the poll tax, the crown
tax, and other taxes also. (143) So that the city may recover its inhabitants
sooner, I grant an exemption from taxes for three years to its present
inhabitants and to whoever shall come to it until the month of Hyperberetus. 55
(144) We also exempt them for the future from a third part of their taxes so
that the losses they have sustained may be repaired. As for all those citizens
who have been carried away and have become slaves, we grant them and their
children their freedom and order that their property be restored to them.”
(145) And these were the contents of this epistle. He also
published a decree through all his kingdom in honor of the temple which
contained what follows: “It shall be unlawful for any foreigner to come within
the enclosure of the temple which is forbidden also to the Jews, except to
those who, according to the laws of the country, have purified themselves. 56
(146) Nor let any flesh of horses, mules, or asses, be brought into the city,
whether they be wild or tame, nor that of leopards, foxes, or hares; and, in
general, that of any animal which is forbidden for the Jews to eat. Nor let
their skins be brought into it; nor let any such animal be bred in this city.
Let them only be permitted to use the sacrificial animals known to their
forefathers with which they have been obligated to make acceptable atonements
to God. And the person who transgresses any of these orders shall pay the
priests three thousand drachmae of silver.”
Josephus AJ
12.129-146